Blaine Robison, M.A.

Scripture Text: The Scripture text used in this commentary is prepared by
Blaine Robison and based on the Nestle-Aland Greek New Testament. The essentially
literal translation seeks to reflect the Jewish character of the author
and writing. See my web article
The Jewish New Testament. Scripture quotations may be taken from different versions. Click
here for
abbreviations of Bible versions. Quotations marked with the initials "BR" indicate the
translation of the commentary author.

Sources: Bibliographic data for works cited may be found at the end of the
chapter commentary. Works without page numbers are cited ad loc.
Important Jewish sources include the following:

● DSS:
Citations marked as "DSS" are from the Dead Sea Scrolls, a collection of
Jewish manuscripts of Scripture and sectarian documents found in the Qumran
caves. Most of the Qumran MSS belong to the last two centuries B.C. and the
first century A.D. OnlineDSS Bible and
DSS Docs. Click
here
for DSS abbreviations.

● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the
Jewish translation of the Hebrew Bible into Greek, which was in use
among Jews by the
mid-2nd century B.C.
Online.

● Josephus:
Citations for Josephus, the first century Jewish historian
(Yosef ben Matityahu), are from The Works of Flavius Josephus (c.
75–99 A.D.) trans. William Whiston (1737).
Online.

● MT: The Masoretic Text is the authoritative
Hebrew text of the Tanakh for Rabbinic Judaism. Work on developing a
uniform Hebrew Bible began in the 2nd century under Rabbi Akiva, but completed
by Jewish
scholars known as the Masoretes between the 7th and 10th centuries A.D. The
oldest extant manuscripts date from around the 9th century.
Online.

● Talmud: Unless otherwise indicated
references to the Talmud are from the Soncino Babylonian Talmud
(1948); available online at
Halakhah.com. The Jerusalem Talmud,
identified with "TJ," may be found
here. Click
here for Talmud abbreviations.

Syntax: Unless otherwise noted the meaning of Greek words is from
F.W. Danker, The Concise Greek-English Lexicon of the New Testament
(2009), and the meaning of Hebrew words is from The New Brown, Driver, Briggs
Hebrew and English Lexicon (1981), abbreviated as "BDB." See the
Greek Guide for the meaning of grammar abbreviations
and pronunciation of Greek words.
The numbering system of the Strong's Exhaustive Concordance of the Bible is
identified with "SH" (Strong's Hebrew number) and "SG" (Strong's Greek
number).
Strong's Online.

Terminology: In order to emphasize the Jewish nature of the apostolic
canon and its central figure I use the terms ADONAI (for 'LORD' when quoting a Tanakh source), Yeshua (Jesus), Messiah
(Christ), Tanakh (Old Testament), and
Besekh (New Testament).

1
Now a certain man in Caesarea, Cornelius by name, a centurion from a cohort
called the Italian,

Now: Grk. de, conj., used to indicate (1) a
contrast to a preceding statement or thought, "but;" (2) a transition in
presentation of subject matter, "now, then;" or (3) a connecting particle to
continue a thought, "and, also," sometimes with emphasis, "indeed," "moreover"
(Thayer). The second meaning applies here. The conjunction continues the
narrative from the previous chapter. a certain:Grk. tis, indefinite pronoun; a certain one, someone, anyone,
anything. In context the pronoun alludes to someone noteworthy.man:Grk. anēr, an adult man without regard to marital
status. In the LXX anēr renders several Heb. words, primarily Heb. ish
(SH-376), man (Gen 2:23) (DNTT 2:562). The identification of "a certain man"
parallels a similar designation in the previous chapter of Ananias (9:10),
Aeneas (9:33) and Tabitha (9:36). They all shared the identity as disciples.
Likewise, this man shares the identity of a group.

in:
Grk. en, prep., generally used to mark position, lit. "in" or
"within." Caesarea: Grk. Kaisareia, a prominent coastal city
located 23 miles south of Mt. Carmel. Originally called Strato's Tower the
Hasmonean ruler Alexander Jannaeus brought it under Jewish control in 96 BC, but
Pompey brought it under Roman rule in 63 BC. The city was home to a thriving
Jewish community. Because of the lack of natural harbor Herod the Great
undertook in 22 BC to build a fine port facility and support it by a new city.
Great statues of Augustus and Roma were erected at the entrance. An inner harbor
appears to have been dug into the land where mooring berths and vaulted
warehouses were constructed.

Herod changed the name of the city to Caesarea in honor of
Caesar Augustus (Josephus, Ant. XIV,
4:4; XV,
8:5). Josephus described the construction of the harbor and accompanying
city in grandiose detail (Ant. XIV,
4:4; XV,
9:6). Caesarea was Hellenistic in design and style and in addition
to the many buildings a platform was raised near the harbor upon which a temple
was built for Caesar with a Colossus of Caesar. After the death of Herod the
city became the capital of the province of Judaea and served as the official
home of the procurators. The city is mentioned in the book of Acts 15 times as
the location of apostolic visits and significant events.

Liberman makes the claim that
Caesarea was a city "in which strict Jewish people would never set foot if at
all preventable" (142). Certainly Yeshua never went into the city. However,
there was a significant population of Jews in the city and Philip had settled
there (Acts 8:40; 21:8). Levine shares an interesting anecdote from the
Jerusalem Talmud concerning Jews in Caesarea,

"Rabbi Levi the son of Hitta came
to Caesarea and heard voices reciting the Shema in Greek. He wanted to stop
them. R. Yosi learned of this and became angry. He said [to R. Levi]: "Am I to
understand that he who does not know how to read in Hebrew should not read it at
all? Rather, he should fulfill his obligations by reading in any language he
knows." (TJ Sotah 7.1.21b)

Cornelius: Grk. Kornēlios. All that
is known of this man is found in this narrative. Longenecker notes that the name
Cornelius was common in the Roman world from 82 B.C. onwards, when Cornelius
Sulla liberated ten thousand slaves, all of whom took their patron's name as
they established themselves in Roman society. Thus, Cornelius introduced here
was likely a descendant of one of the freedmen of Cornelius Sulla's day.
According to church tradition Cornelius eventually became a bishop over a
believing community, although there is not agreement on the location. by
name:Grk. onoma is used in its central sense of identifying
someone with a proper name. In Hebrew literature "name" also carries the
extended sense of qualities, powers, attributes or reputation.

a centurion:
Grk. Hekatontarches, (from hekaton, "a hundred," and archō,
to rule), commander of a century (Latin
centuria), consisting of 80 fighting men
(Latin milites) and 20 military servants (Latin calones). A
centurion had administrative duties with respect to the soldiers, but more
importantly he served as a tactical leader in combat. Two previous centurions
are noteworthy in the Synoptic Narratives. First, Yeshua healed the servant of a
God-fearing and generous centurion in Capernaum. The centurion asserted his
confidence that Yeshua could heal his servant from a distance for which Yeshua
declared he had not encountered such great faith in Israel (Luke 7:9). Second, a
centurion witnessed the death of Yeshua on Golgotha and declared "Certainly this
man was innocent: (Luke 23:47).

from:
Grk. ek, prep. used to denote exit or separation from something
with which there has been a close association, lit. "out of, from within"
(Thayer). Marshall suggests that Cornelius was retired from military service,
perhaps because of the mention of relatives being present in his house (verse 24
below), but it's not likely that a retired centurion would have active duty
soldiers attending him (verse 7 below).

a cohort:Grk. speira, a military tactical unit, the tenth part of a legion.
The term translates the Latin cohors (English "cohort") (LSJ). A cohort
consisted of six centuries totaling at least 480 fighting men not counting
officers and military servants. A number of Bible versions translate the term as
"regiment" (AMP, EHV, GNB, GW, ISV, Moffat, NOG, NIV, NKJV, NLT, Phillips, TLB,
WEB, Weymouth), but these translators were probably never in the Army. The
strength of the Roman cohort was comparable to a modern combat battalion. For
more information on ancient Roman military organization see the articles at
UNRV and
Roman-Army Index.

called:
Grk. kaleō, pres. pass. part., to identify by name or give a term
to; call.the Italian: Grk. Italikos,
inhabitant of Italy, Italian. The term occurs only here in the Besekh. Italy is
the name given to the country between the two seas (Tyrrhenian and Adriatic) and
from the foot of the Alps to the Sicilian Straits. See the map of
Italy here. Its name derives from being formed in Italy, but the cohort
would have included many provincials recruited locally. Provincials who joined
the Roman army would be granted citizenship after they completed their term of
service. Bruce says that there were no legionary troops in Judea in the period
AD 6–66, but he notes inscriptional evidence for the presence in Syria (c. A.D.
69) of the auxiliary Cohors II Miliaria
Italica Civium Romanorum ("second Italian
cohort of Roman citizens").

The Roman governor of Judea only
commanded auxiliary forces and Bruce assumes such was the Italian Cohort. While
Cornelius had been assigned to the Italian Cohort, Luke does
not say that this cohort was present in Caesarea. There was certainly a body
of soldiers stationed in the city (Ant. XIX,
9:2), because it was the capital of the Roman
province of Judaea and the port and water supply were strategic assets to be
protected. In addition, the Roman army preserved the peace between the diverse
ethnic groups that made up the city. Cornelius could have been assigned to the
headquarters of the Roman governor or commanded a unit that provided security.

2
devout and fearing God with all his household, doing many alms for the
Jewish people and praying to God regularly.

devout: Grk. eusebēs, adj., one who
shows due reverence; devout, godly. and: Grk. kai, conj.
that marks a connection or addition. Kai has three basic uses: (1)
continuative – and, also, even; (2) adversative – and yet, but, however; or (3)
intensive – certainly, indeed, in fact, really, verily, yea (DM 250f). The first
use applies here. Kai is used in the LXX to translate the vav (ו)
character added to words for conjunctive effect.
fearing: Grk. phobeomai, pres. mid. part., to fear. The verb
has two basic meanings that are opposite: (1) to be in a state of apprehension,
fearful and (2) to have special respect or reverence for, i.e., deep respect.
The second meaning applies here.

God:
Grk. theos, God or god, which must be determined from the context.
In the LXX theos primarily renders the generic designations of God, El
and Elohim (over 2500 times), but also YHVH (300 times) (DNTT
2:67-70). Given the plural nature of Elohim the full triunity of God must
be represented in theos. The only God in existence is the God who created
the heavens and the earth out of nothing (Gen 1:1) and who chose Israel out of
all the nations on the earth for a covenantal relationship (Ex 19:5; Isa 44:6;
45:5-6; 46:9). In the Besekh theos is used overwhelmingly for the God of
Israel. The God of Israel is the only God there is. The deities of all other
religions and cults are the product of Satan-inspired imagination.

In the first century many
Gentiles expressed a deep interest in learning about Judaism, which is
remarkable considering that Jews were regarded everywhere with disfavor and
Judaism was sneered at as a barbaric superstition (Schurer 2:291f, 312).
Wherever there was a Jewish synagogue there was also a devoted body of Gentiles
attached to it (Ibid. 308, 312). The
"God-fearer" was a Gentile who attached himself to Judaism but chose not to
become a proselyte by circumcision and public immersion. The God-fearer
loved the Jewish people, believed in and prayed to the God of Israel, attended
synagogue worship, kept at least the moral code and other Jewish traditions in
varying degrees, and gave aid in various forms to the Jews.

Pacifists may view the description of "devout Centurion" as
an oxymoron, but there is no contradiction in serving in the military and being
a faithful follower of the God of Israel. Yochanan the Immerser was willing to
immerse Roman soldiers and acknowledge their devotion to God. He instructed them
to refrain from false accusations against people and extorting money, but to be
content with their wages (Luke 3:14). Yeshua was impressed by the faith of a
Centurion who requested healing for his servant (Matt 8:10). See my web article
The Error of Pacifism.

with:
Grk. sun, prep. used to denote association or close
identification.all: Grk. pas, adj.,
comprehensive in scope, but without statistical emphasis; all, every.his: Grk. autos, personal pronoun, which may be used to (1)
distinguish a person from or contrast it with another, or to give him emphatic
prominence; himself, herself (2) express the force of a simple personal pronoun
of the third person; he, him, she, her, them, it, or (3) with the article
function as an adjective of identity; the same. The second meaning applies here
and implies a personal connection.

household:
Grk. oikos, a structure for habitation; house, home and by
extension the household of that dwelling. The term implies a fixed residence. In
the LXX oikos translates Heb. bayit (SH-1004) with the same range
of meaning, but also descendants. Longenecker says that "household" includes the
immediate family of Cornelius and both household and military servants.
Luke declares that all the members of the household were pious and shared the
following virtues with Cornelius.The
household servants could have included Hellenized Jews,
but probably not strict traditional Jews (verse 28 below).

doing: Grk. poieō, pres. part.,
a verb of physical action that may refer to (1) producing something
material; make, construct, produce, create; or (2) to be active in bringing
about a state of condition; do, act, perform, work. The second meaning applies
here. In the LXX poieō renders chiefly Heb. asah (SH-6213),
accomplish, do, make, work (first in Gen 1:7), and used of a wide range of human
and divine activity. Considering the object of this verb that follows, many
versions translate the present participle with past tense "gave." However, Luke
is not describing an activity that Cornelius used to do, but a current practice
of generosity.

many: pl. of Grk. polus, adj.,
extensive in scope, here indicating a high quantity or a high degree.alms:pl. of Grk. eleēmosunē, merciful disposition, regard
for the needs of others; benevolence, kindness, charity, specifically gifts of
alms. In the LXX eleēmosunē renders two important Hebrew words: (1) Heb.
chesed (SH-2617), goodness, favor, kindness, covenant loyalty, first in
Genesis 47:29; and (2) Heb. tsedaqah (SH-6666), righteousness, first in
Deuteronomy 6:25. Mercy in the form of charity is righteousness because it
conforms to the standards of Torah. Caring for the poor is strongly advocated in
the Tanakh (Deut
15:7, 11; Prov 14:21; 21:13; Isa 58:6-7; Dan
4:27), as well as other Jewish literature.

Among Jews almsgiving was considered the best good work a
person could do. In fact, there was a rabbinic saying: "Greater is he who gives
alms than he who offers all sacrifices" (Barclay 1:136). Almsgiving is the
epitome of loving your neighbor and in so doing loving your God. Almsgiving
generally involved monetary donations. Synagogues maintained collection boxes
for such charitable funds, which the leaders would distribute to the poor. Even
loaning money without interest or helping a poor man find employment was
considered a form of almsgiving. Roman soldiers were not known for their care
and generosity toward the poor, but embracing the God of Israel motivated
Cornelius toward charity.

and: Grk. kai. praying: Grk.
proseuchomai, pres. mid. part., to petition deity for some
personal desire. In the LXX proseuchomai renders Heb. palal
(SH-6419), to intervene, mediate, intercede or pray. The verb refers to
earnestly petitioning God for His help with respect to an urgent need.to God: the God of Israel. regularly: Grk. dia pantos, lit.
"throughout all." The expression does not denote the modern "practice the
presence of God" advocated by Brother Lawrence (Nicholas Herman, 1614-1691) by
which a person is constantly praying regardless of one's activity. Cornelius
probably prayed at the times Jews regularly prayed coincidental to the times of
the daily prayer services at the Temple in Jerusalem (see the next verse and
verse 30 below). Cornelius may even have attended the prayer services at a local
synagogue, as much as his work schedule would permit.

Like Ruth this God-fearing
Gentile had accepted the two essentials of having a relationship with God: (1)
"Your people shall be my people;" and (2) "Your God shall be my God" (Ruth
1:16). Christianity historically rejected any association with Jews. Cornelius
understood that salvation for Gentiles occurs by
recognizing that the only God in existence is the God of Israel and being joined
to those who worship Him (cf. Ps 98:2-3; Isa 45:17, 22; 49:6; Rom 11:17, 24, 26;
Gal 3:7-9, 14, 29; Eph 2:11-22). Cornelius is also an example of
how Gentile followers of Yeshua should connect to the Jewish people and to
Israel.

3
saw clearly in a vision, approximately around the ninth hour of the day, an
angel of God having come to him and having said to him, "Cornelius!"

saw: Grk. horaō, aor., to
perceive physically with the eye, or in a fig. sense to experience something or
to have extraordinary mental or inward perception. The verb denotes a personal
experience.clearly: Grk. phanerōs,
adv., in a state or condition openly viewable;
clearly, openly, manifestly. in: Grk. en, prep. a vision:
Grk. horama, something that is seen by virtue of a transcendent or
revelatory experience; vision. The term refers to a pictographic image seen with
the eyes, not a mental insight. The term occurs 12
times in the Besekh, only one of which is not in Acts.

In
the LXX horama translates six different Hebrew words that mean "vision,"
generally in regard to divine revelatory experiences of important persons: the
patriarchs (Gen 15:1; 46:2), Moses (Ex 3:3) and prophets (Isa 21:1-2; Dan 2:19;
7:13). This term is used of only two non-Israelites in the Tanakh: Eliphaz, who
had a vision of a demonic spirit (Job 4:13), and Nebuchadnezzar, who had a
vision of a heavenly watcher (Dan 4:13). Cornelius is noteworthy as the first
Gentile since Pentecost to receive a vision from God. In his Pentecost sermons
Peter quoted the prophecy of Joel that promised the Spirit would be poured out
on all flesh (Jews and Gentiles) and young men (under 40) receiving visions
(Acts 2:17).

approximately: Grk. hosei, adv. may
indicate (1) a comparison; as it were, like; or (2) a number or measure; about,
approximately, nearly. The second meaning applies here. around: Grk.
peri, prep. with an orientational aspect that may (1) denote having
to do a cause or subject; in behalf of, about, concerning; or (2) denote being
near place or time; about, around, near. The second meaning applies here. Luke's
imprecise time description affirms the shortcoming of ancient timekeeping and
that the time of Cornelius praying was not a legalistic conformity. the
ninth: Grk. enatos, adj., ninth, generally in reference to a series.
A number of modern versions translate the adj. as "three o'clock," which is
inaccurate. The ninth hour, measured from sunrise, is an hour, not a minute.

hour: Grk. hōra may mean (1) a
short space of time, the twelfth part of a day; hour; (2) fig. for a period of
time in the day; or (3) fig. for a point of time as occasion for action or for
an event; time. The first usage applies here. of the day: Grk.
hēmera may refer to (1) the daylight hours from sunrise to sunset, (2) the
civil or legal day that included the night, (3) an appointed day for a special
purpose or (4) a longer or imprecise period, such as a timeframe for
accomplishing something or a time of life or activity (BAG). The first meaning
applies here. The Greeks and Romans erected sundials
in cities for telling time, but their accuracy obviously depended on the weather
and the season. The twelve hours marked on the ancient sundial were not equal,
with hours shorter in the winter and longer in the summer. A sundial with hours
of equal time length was not invented until 1371.

As explained in Acts 3:1 the
ninth hour corresponded to the Jewish hour of prayer. Prayer services were
customarily held three times a day (cf. Ps 55:17; Dan 6:10): the third hour
(about 9:00-10:00 am), the sixth hour (noon-1:00 pm) and the ninth hour
(3:00-4:00 pm). According to one Talmudic source (Berachot
26b) the three prayer services were instituted after the fall of the First
Temple to replace the sacrifices. The three services are called Shacharit
("morning"), Minchah ("afternoon") and Ma'ariv ("evening"). In
Jerusalem the time was determined from an improvised sundial on a Temple
stairway (cf. 2Kgs 20:9-11; Isa 38:8).

an angel: Grk. angelos, 'one sent,'
a messenger, whether human or heavenly (BAG). In the LXX angelos renders
Heb. malak, which means messenger, representative, courier or angel (DNTT
1:101f). The decision to translate malak or angelos as angel or
messenger (i.e., human) relies primarily on the context. The term is used here
to mean a heavenly messenger. See my web article
The Host of Heaven. of God: See the previous verse. having come:
Grk. eiserchomai, aor. part., to go or enter into a geographical area,
manufactured structure or other place defined in the context. to: Grk.
pros, prep., lit. "near or facing" and conveys motion toward (DM 110); to,
toward, with. him: Grk. autos, personal pronoun.

and: Grk. kai, conj. having
said: Grk. legō, aor. part., to make a statement or utterance using
words, whether mentally, orally or in writing. The focus of the verb may be
declarative, interrogative or imperative; answer, ask, declare, say, speak,
tell, and told. In the LXX legō renders Heb. amar (SH-559), to utter,
say, show, command or think. The Greek verb "say" also functions here as
quotation marks for the text following since ancient writings did not contain
punctuation. to him:
Grk. autos. Cornelius: Grk. Kornēlie, voc. case, the case
of direct address. The angel probably spoke to Cornelius in Greek or possibly
Latin.

4
And having looked intently at him and having become afraid, he said, "What is
it, sir?" And he said to him, "Your prayers and alms have ascended as a memorial
offering before God.

And:
Grk. de, conj. having looked intently: Grk. atenizō, aor.
part., look intently; to observe with great interest and a fastened or fixed
gaze (HELPS). Metaphorically the verb means to fix the mind on something.
at him: Grk. autos, personal pronoun. The pronoun underscores the
fact that in Scripture
angels always have masculine descriptions, contrary to art and media, which
sometimes depicts them as female.and:
Grk. kai, conj. having become: Grk. ginomai, aor. part., to
transition from one state or condition to another; which may be expressed
in one of three ways: (1) come into being birth or natural process; be born or
produced; (2) exist through application of will or effort by a person; be made,
be performed; or (3) undergo a state of existence, change or development; come
to be, become, take place, happen, occur, arise, be, appear, come, arrive. The
third meaning applies here.

afraid:
Grk. emphobos, in a state of fear; frightened, terrified. he said:
Grk. legō, aor. See the previous verse. Cornelius was not so afraid that
he could not speak. What: Grk. tís, interrogative pronoun
indicating interest in establishing something definite; who, which, what, why.
is it: Grk. eimi, pres., to be, a function word used
primarily to declare a state of existence, whether in the past ('was, were'),
present ('are, is') or future ('will be'), often to unite a subject and
predicate (BAG). sir: Grk. kurios may mean either (1) one in
control through possession, and therefore owner or master; or (2) one esteemed
for authority or high status, thus lord or master. In the LXX kurios
occurs over 9,000 times and is used primarily to translate the sacred name of
God, YHVH.Kurios also occurs a number of times to identify men of
higher rank to whom respect is owed (DNTT 2:511). Kurios was used as a
respectful greeting in Jewish culture, equivalent to "sir."

And:
Grk. de. he said: Grk. legō, aor. The angel speaks now to
Cornelius. to him: Grk. autos. Your: Grk. su,
pronoun of the second person. prayers: pl. of Grk. proseuchē, a
general word for prayer in the apostolic writings, appearing in contexts of
worship, personal requests and intercession for others. In the LXX proseuchē
renders Heb. tephillah (SH-8605, occurring numerous times in the Psalms)
a derivative of the verb palal (SH-6419), lit. means "to intervene or to
interpose" (DNTT 2:863). Prayer by its very nature pleads the Judge of the
universe to intervene in man's behalf. The plural form of the Greek noun and the
presence of the definite article may hint at the multiple times of daily prayer
and the repetitive nature of prayer he offered. His dominant prayer was for
assurance of salvation (see verse 31 below and 11:14).

and:
Grk. kai. alms:Grk. eleēmosunē. See verse 2 above.
These two acts spoke of the generous spirit of Cornelius who was willing to
sacrifice his time and resources for the God of Israel and His people. have ascended:
Grk. anabainō, aor., to proceed in a direction that is up, go up.
In the LXX anabainō renders Heb.
alah (SH-5927), ascend, climb, go up (first in Gen 2:6). The verb occurs
frequently in Exodus of Moses ascending the mountain to meet with God and
intercede for the people (Ex 19:3, 20, 24; 24:1, 9, 12-13, 15, 18; 32:30;
34:1-2). The verb likely has an intercessory or mediatorial function in this
context.as: Grk. eis, prep. with the
root meaning of "within" focuses on entrance, frequently in relation to
direction and limit; as far as, into, to, toward (DM 103). Here the preposition
denotes the end by which a thing is completed, i.e. the result or effect
(Thayer).

a memorial offering:Grk.
mnēmosunon may mean (1) memory as a mental faculty; (2) memory of someone
or (3) memorial offering (BAG). The noun occurs only three
times in the Besekh, the other two times in reference to the anointing of the
feet of Yeshua by Miriam, sister of Lazarus, by which her generosity will be
remembered (Matt 26:13; Mark 14:9). In the LXX
mnēmosunon renders derivatives of Heb. zakar (SH-2142,
"remember") and is used in two ways. First the noun is used with the sense of a
memorial that provokes remembrance: (a) Heb. zeker (SH-2143), by which
the name of ADONAI is remembered (Ex 3:15) and by which the name of a people is
remembered for being blotted out (Ex 17:14; Deut 25:19); and (b) Heb.
zikkaron (SH-2146), a repeated observance by which people are reminded of
some historic act or event (Ex 12:14; 13:9; 17:14; 28:12; Lev 23:24).

Second, the noun is used to mean a memorial offering (Heb.
azkarah, SH-234)
and BAG says that is the meaning intended here (527). The memorial offering was a portion of the cereal or
grain offering prescribed in the Torah to accompany the burnt offering and the
sin offering (Lev 2:2, 9, 16; 5:12; cf.
Sirach 35:6; 38:11; 45:16). The memorial portion of the grain offering was
burnt on the altar, "an offering by fire of a soothing aroma to ADONAI." The
Hebrew term for grain offering is minchah (SH-4503). In
Genesis minchah is used of the offerings of Abel and Cain (Gen 4:3-5),
and then the presentation of a gift by which the giver seeks to ingratiate
himself by means of the gift (Gen 32:13, 18-21; 33:10; 43:11, 15, 25-26).

Then in the Sinai legislation minchah took on the
specific meaning of the grain offering (Ex 29:41; 30:9; 40:29). The most natural
time to bring grain offerings was during the harvest festivals (Lev 2:14). When
the worshipper brought the offering of first fruits of the ground (Deut 26:1-10)
he acknowledged God's covenant mercies and fulfillment of covenant promises, and
declared that he had faithfully kept the law of the firstfruits. Thus, he was
loyal to the Lord of the covenant and his offering was in effect a tribute to
God (Wenham 70). So, God regarded the prayers and almsgiving of Cornelius as
equivalent to the memorial portion of the Israelite grain offering. In keeping
with this interpretation several versions translate the noun as "memorial
offering" (AMP, CEB, CSB, EHV, LEB, NABRE, NIV, TLV) and a few other versions
simply have "offering" (NIRV, NLT, TPT). Moffat has "sacrifice."

before:
Grk. emprosthenexpresses position that is in front or ahead;
before, in front of.God: the God of Israel.
See verse 2 above. The angel affirmed to Cornelius that his prayers and
almsgiving had ascended as a "soothing aroma" to God. These sacrifices met with
His approval. The phrase "before God" may hint at Psalm 20:3, "May He
remember [Heb. zakar] all your grain offerings [Heb. minchah] and
accept your burnt offering [Heb. olah]" (BR).
The angel's description is very much like the vision
John saw in heaven of the prayers of the holy ones kept in bowls and then poured
out to ascend before God like a fragrant incense offering (Rev 5:8; 8:3-4;
cf. Ps 140:2; Luke 1:10).

5
And now send men to Joppa and summon Simon, one who is called Peter.

And:
Grk. kai, conj. now: Grk. nun, adv. of time in the
present, 'now' or more emphatically 'right now.'
send: Grk. pempō, aor. imp., to dispatch someone as an agent,
usually to convey a message or complete a task; send.men: pl. of Grk. anēr. See verse 1 above. The plural indicates at
least two. This might seem an unnecessary instruction, because Cornelius would
not have sent women. The angel simply transmitted the message he was given. Moreover,
Cornelius would not have been able to go himself.

to Joppa:Grk. Ioppē, a transliteration of Heb. Yafo ("beauty"), a
coastal town of Judea about 35 miles south of Caesarea. Located some thirty-five
miles northwest of Jerusalem, the city was subject to the Jews from the time of
the Maccabees. Originally a Canaanite city, Joppa held a key position on the
ancient trade route of the Via Maris that connected Egypt in the south and Syria
in the north. See the road map
here. Joppa also had the only natural harbor between Egypt and Tyre and was
a major port of entry for maritime shipping. Her harbor made her a valuable
prize and as a result Joppa was sacked and rebuilt over the centuries many
times. After Alexander the Great conquered the world the city passed from the
Greeks to the Seleucids, then to the Hasmoneans and finally to the Romans who
gave it to Herod the Great. At this time the city was under Roman
administration.

and: Grk. kai. summon: Grk.
metapempō, aor. mid. imp., dispatch for someone's presence; send after,
send for, summon. The verb occurs nine times in the Besekh, all in Acts.
Simon: Grk. Simōn, a transliteration of the Hebrew name Shimôn
("Shee-mown"), meaning "he has heard." There are nine men in the Besekh with the
name "Simōn," but this spelling does not occur in the LXX at all. In the
Tanakh the Heb. name Shimôn appears for the first time as the second son
of Jacob and Leah (Gen 29:33) and then the tribe descended from him (Num
1:22-23). His name is translated in the LXX as Sumeōn and in English
"Simeon." Since the apostle is known in heaven by his Hebrew name, it may be
that Hebrew is the language spoken in heaven. After all, Hebrew is the only
language by which God speaks in the Tanakh.

one:
Grk. tis, indefinite pronoun. See verse 1 above. who: Grk. hos,
relative pronoun used to give significance to the mention of a person,
thing, or piece of information that precedes; who, which, what, that.is called: Grk. epikaleō, pres. mid., may mean (1) to give
a name or nickname to; call, name; or (2) call upon for help, aid or
intercession; invoke, appeal to, call upon for oneself. The first meaning
applies here. The verb hints at the fact that the
name was given to the apostle by Yeshua (John
1:42).

Peter:
Grk. Petros, the translation of the Hebrew name Kêfa ("rock"),
a name given to him by Yeshua (John 1:42).
Peter, formerly the owner of a fishing business, was appointed an apostle early
in Yeshua's ministry (Luke 6:13) and became the chief leader of the apostles.
For a summary of Peter's life and ministry see my article
Simon Peter:
Fisherman-Apostle. Even though Peter's birth name was
Simon, the clarification was necessary since Peter's host also had the name of
Simon. Liberman comments that the angel could have shared the good news of
salvation with Cornelius (cf. Rev 14:6), but God's plan was to use a human
messenger (143). Connecting Cornelius with the apostle was going to transform
both.

6
He is lodging with a certain Simon, a tanner, whose house is beside the sea."

He:
Grk. houtos, demonstrative pronoun signifying a person or thing
set forth in narrative that precedes or follows it; this, this one.is lodging: Grk. xenizō, pres., be hospitable to, entertain a
guest, thus to stay with or lodge. The verb indicates that Peter was staying
with someone accustomed to providing a motel service (cf. Heb 13:2). with:
Grk. para, with the root meaning of beside (DM 108), conveys association
between persons, things, or circumstances, which may denote (1) a point of
origin, from; or (2) a close association or proximity, with, beside, in the
presence of. The second usage applies here. a certain: Grk. tis,
indefinite pronoun. See verse 1 above. Simon: See the previous verse.
a tanner:Grk. burseus, from
bursa, 'skin stripped off, hide' late word for a verb meaning 'work
something until it is soft,' a tanner.

Tanning was widespread in the ancient world. Early
Israelite families tanned their own hides. With the growth of cities leather
craftsmen arose. Tanning animal skins was an involved process requiring
considerable skill. The hides were soaked until all fat, blood and hair was
removed. After the leather was tanned, it was used for many purposes, including
tents (Ex 26:14), personal articles (Lev 13:48; 2Kgs 1:8; Matt 3:4), and sandals
(Ezek 16:10) (NIBD 780). Marshall and Rienecker assume that Simon's occupation
made him unclean and that Peter staying with him signaled his freedom from
Pharisaic scruples. The narrative of this chapter rebuts that assumption.

There is no evidence, either in the Torah or the Talmud,
that tanning hides made the worker unclean in any ritual sense. The Torah
regulation restricts contact with the carcass of a dead unclean animal (Lev
11:8). The leather products used by Israelites were made from the skins of clean
animals. In Torah legislation a carcass is an animal that has died naturally,
not one that was slaughtered. In any event, uncleanness contracted from contact
with any carcass was removed by washing (Lev 11:25, 39-40). It was not a
permanent condition. The Talmud includes the tanner in a list of occupations
considered of low status or dignity because of the nature of the work, including
goldsmiths, barbers and launderers (Kiddushin
82a).

One rabbi said, "The world cannot exist without a
perfume-maker and without a tanner - happy is he whose craft is that of a
perfume-maker, and woe to him who is a tanner by trade" (Kidd. 82b;
Baba Bathra
16b). In addition, a woman could divorce her tanner husband if she
found his occupation objectionable (Ketubot
7:6). Because of the bad smell associated with the dressing of animal
skins Jewish law required that tanning yards be kept at least 50 cubits (25
yards) from a town. The distance was measured from the last hut at the extremity
of the town. Also, the tanning yard could only be placed on the east side of the
town (Bava Bathra
2:10). The location was due to the fact that prevailing winds blew
west to east, and the wind would keep the odor away from the town.

Stern says that Simon stank all the time because of his
profession (256), but Luke does not comment on his personal hygiene. It's hardly
likely that people would lodge with Simon if he or his house reeked of foul
odor. Simon probably owned the tanning business and the degree of his personal
involvement remains unknown. whose:
Grk. hos, relative pronoun. house: Grk. oikia may mean
either (1) a habitable structure, house; or (2) fig. a group within a house,
household or family. The first meaning applies here. is: Grk. eimi,
pres. See verse 4 above. beside: Grk. para. the sea: Grk.
thalassa is used of both oceanic and inland bodies of water, whether salt
or fresh. In the English language "sea" normally refers to a body of salt water
and "lake" to a body of fresh water, although local convention can override this
rule.

Thalassa
simply refers to a body of water deep enough and wide enough to require a boat
to cross it. In the LXX thalassa renders Heb. yam (SH-3220),
"sea," which has the same range of meaning (Gen 1:10; 14:3; Num 34:11). The
phrase "beside the sea" is a point of direction to save time in finding Simon's
house. Simon's house was on the west side of the city, a good distance from his
tanning business. The location may have been prime real estate. The statement
may also suggest an affinity between the two men, since Peter was a fisherman by
trade.

According to Peter's subsequent
report to the congregation
leaders in Jerusalem the angel also told
Cornelius that Peter would "speak words in which you will be saved and all of
your household" (Acts 11:14).

Textual Note:
Several late MSS and the TR add this sentence to the end of the verse: "he will
tell you what you ought to do." The sentence is included in the KJV and other
versions based on the TR.

7
So when the angel who spoke to him had departed, he summoned two of the
household servants and a devout soldier of those attending him,

So:
Grk. de, conj. when: Grk. hōs,
adv. with the primary function of connecting narrative components,
used here as a particle of time; as, when, since.the angel: See verse 3 above. who: Grk. ho, definite
article but used here as a demonstrative pronoun. spoke to: Grk. laleō,
pres. part., to make an oral statement and to exercise the faculty of
speech; say, speak, talk about, utter.him:
Grk. autos, personal pronoun. had departed: Grk. aperchomai,
aor., to be in movement from a position with or without mention of a
destination; to go away, depart or leave.
he summoned: Grk. phōneō,
aor., may mean either (1) to utter a sound designed to attracted attention, cry
out or proclaim with emphasis; (2) call to oneself; summon, call for, or invite;
or (3) to identify in personal address. The second meaning applies here.

two:
Grk. duo, the numeral two. of the household servants: pl. of Grk.
oiketēs, slave who lives in a house serving under the authority of the
householder (Sirach
4:30; 6:11); house servant. HELPS says the
term denotes working for a family with affection and devotion. In the LXX
oiketēs renders Heb. ebed (SH-5650), servant, particularly servant in
a household, first in Genesis 9:5. Many versions modify the noun with "his," but
the Greek text does not have this pronoun. While the house belonged to Cornelius
(verse 30 below), we should not assume that these servants were slaves of
Cornelius. The Roman army could have appropriated the house for
Cornelius and the owner provided the servants to take
care of it.

Some commentators assume that
these servant-messengers were Gentile God-fearers (Bruce 208; Liberman 148;
Stern 258), but their identity is left unstated. More likely is that they were
Jewish members of the household, since they were being sent to summon a Jew.
Moreover, the vocabulary used by the messengers when they met Peter (verse 22)
suits Jews better. A parallel situation is that when Yeshua was summoned to heal
the servant of a Centurion, Jewish leaders declared that the Centurion was
worthy of Yeshua's help (Luke 7:5)

and:
Grk. kai, conj. a devout: Grk. eusebēs. See verse 2 above.
soldier: Grk. stratiōtēs,
soldier in the military sense. The Greek term is broad in scope and
included ranks below Centurion. This soldier was probably selected as a
bodyguard for the two household servants, and was someone Cornelius could trust
to carry out the mission. Like Cornelius, this soldier was a "God-fearer."of those: pl. of Grk. ho. attending:Grk.
proskartereō, pres. part., attend to with continuing resoluteness, used of
carrying out religious obligation, persist in, tend to, persevere, be devoted.him: Grk. autos. Luke implies that Cornelius was well regarded by
the household and military servants.

8
and having explained everything to them, he sent them to Joppa.

and:
Grk. kai, conj. having explained: Grk. exēgeomai,
aor. mid. part., explain, interpret, tell, report, describe (BAG).everything: pl. of Grk. pas, adj., lit. "all things." to them:
pl. of Grk. autos, personal pronoun. For Cornelius to recount the
conversation with the angel in full to the two servants and the soldier rather
than simply give an order may seem extraordinary. Such sharing apparently was
based on their shared devotion to the God of Israel. Serving
as messengers the men needed context to explain the request of Cornelius to
Peter.

he sent:
Grk. apostellō, aor., to cause to move from one position to
another, but often to send as an authoritative personal representative.
Originally in Greek culture apostellō was used of sending an envoy to
represent a king or a personal representative with legal powers. In the LXX
apostellō translated Heb. shalach ("to stretch out or to send"),
often in contexts of commissioning and empowering a messenger (DNTT 1:128).them: pl. of Grk. autos. to: Grk. eis, prep. The
preposition emphasizes entering and moving through the city to find the house of
Simon by the seashore. Joppa: See verse 5 above.

The Vision of Peter, 10:9-16

9 And the next day, as they were traveling and
approaching the city, Peter went up on the housetop to pray, about the sixth
hour.

And: Grk. de, conj. the next day: Grk.
epaurion, lit. 'on the morrow,' the next or following day. This is Day 2
of the narrative. The messengers must have spent the previous night somewhere
while en route to Joppa. as they: pl. of Grk. ekeinos,
demonstrative pronoun typically used to refer to a noun (person or thing)
immediately preceding in the Greek text; that, that one there. were
traveling: Grk. hodoiporeō (from hodoiporos, "a traveler"),
pres. part., proceed to a destination; be on the way, journey, travel. The verb
occurs only here in the Besekh. and: Grk. kai, conj.
approaching: Grk. engizō, pres. part., come or draw near, approach.
the city: Grk. ho polis, a population center whose size or number
of inhabitants could range broadly, a city or town, a reference to Joppa. The
opening clause describes a providential coincidence.

Peter went up: Grk. anabainō, aor. See verse
4 above. The verb hints at performing a priestly function. on:
Grk. epi, prep., with the root meaning of "upon," used primarily as a marker of position or location;
and in composition may be translated 'at, by, near,
on, upon, or over.'the housetop: Grk. ho
dōma, the roof as a level structure over a house. The flat roofs of ancient
houses, accessed by means of an outside staircase, served as places for
sleeping (1Sam 9:26),
mourning
(Isa 15:3) or prayer (Dan 6:10). HELPS notes that flat housetops were ideal on
hot summer nights for sleeping and passing on information "from one housetop to
another." to pray: Grk. proseuchomai, aor. inf. See verse 2 above.

about: Grk. peri, prep. See verse 3 above.
the sixth: Grk. hektos, the numeral six. hour: Grk. hōra.
See verse 3 above. Some versions have "about noon" but as the ninth hour in
verse 3 above, the sixth hour is an hour, not a minute. So the prayer time
occurred after the sun reached the zenith in the sky. The time corresponds to
the afternoon time of prayer (Minchah) at the temple and implies that
Peter observed the customary daily times of prayer. When away from Jerusalem a
Jew prays facing Jerusalem. No posture is mentioned, but among Jews
prayer is usually conducted while standing (cf. Matt 6:5; Mark 11:25).

10 But he became hungry and was
desiring to eat; and as they were making preparations, a trance came upon
him;

But: Grk. de, conj. he became: Grk.
ginomai, aor. mid. See verse 4 above. hungry: Grk. prospeinos,
adj., to experience physical hunger, lit. "taste." The term occurs only here in
the Besekh. Perhaps Peter's stomach started to growl. Bruce notes that this term
is found elsewhere only in a writing by Demosthenes Philalethes, a first century
eye doctor. One scholar speculates that Luke may have been a pupil of his.
Rather, use of the term simply illustrates Luke's broad literary knowledge.
and: Grk. kai, conj. was desiring: Grk. thelō, impf.,
to have a desire for something or have a purpose for something; will, wish,
desire. to eat: Grk. geuomai, aor. mid. inf., partake of something
by mouth, whether liquid or solid, and in this case the latter. Peter's hunger
may have provided a convenient starting point for divine revelation.

and: Grk. de, conj. as they were
making preparations: Grk. paraskeuazō, impf., 3p-pl., to prepare or
to be ready. The third person plural likely refers to the wife of Simon the
tanner and an assisting servant. Perhaps Peter could smell meat cooking. a
trance: Grk. ekstasis, from the verb existēmi, may mean (1)
the state of being in utter amazement, shock and wonder; or (2) a throwing of
the mind out of its normal state into a heightened consciousness. The second
meaning applies here. The great majority Bible versions translate the noun with
"trance." Some versions translate the noun as "vision" (CEV, GNB, NCV, NIRV) or
"dream" (NLV, WE), but the word for "vision" is horama (verse 3 above and
17 below) and the word for "dream" is enupnion (Acts 2:17). Paul will
later use ekstasis to describe the state in which he received a
revelation from the Lord while in the temple (Acts 22:17).

In the LXX ekstasis occurs 24 times and translates
ten different Hebrew words (ABP), representing a range of human experience and
emotion (cf. Philo,
Who is the Heir of Divine Things, LI-LIII). The noun is never used in
the specific sense of ecstasy (DNTT 1:527). The first two occurrences of
ekstasis translate Heb. tardemah (SH-8639, deep sleep, usually by
supernatural agency), in Genesis 2:21 for the induced coma to remove flesh from
Adam's side and in Genesis 15:12 for a deep sleep God induced on Abraham in
which he was given a revelation of the future sojourn of his descendants among
Gentiles. Peter's experience may be comparable to that of Abraham and the CEV
applies the LXX usage with "he fell sound asleep."

came: Grk. ginomai, aor. mid. upon:
Grk. epi, prep. See the previous verse. him: Grk. autos,
personal pronoun. See verse 2 above. Many versions translate the
verb-preposition as "fell into," which may be a dramatic description, but it is
also inaccurate and nonsensical. First, the verb for "to fall" is piptō,
which is not in this verse. Second, one does not "fall" into a trance. A trance
is induced. Peter didn't volunteer for it or conjure it in his own mind. God put
him into that state. However, Peter was not in a cataleptic state, or in a
hypnotic condition, which would imply his own ability to function was suspended.
Instead the experience was one in which he was cut off from surrounding stimuli
so that he could receive a revelation from God. Perhaps Peter's experience could
be likened to the TV show "Twilight Zone," which the narrator described as "a
dimension not only of sight and sound but of mind."

11 and he saw heaven opening, and a certain
vessel, like a great sheet with four corners being let down upon the
earth,

and: Grk. kai, conj. he saw: Grk.
theōreō, pres., may mean (1) pay attention to; look at, observe, watch,
behold; (2) conclude on the basis of personal experience; consider, infer, see;
or (3) have awareness in depth; perceive, experience. The first meaning has
primary application here. The present tense is used to give vividness to a past
event. heaven: Grk. hoouranos is used in Scripture to
refer to three different cosmological locations (Ps 148:1-4): (1) the atmosphere
above the ground; (2) interstellar space; and (3) the transcendent
dwelling-place of God and the angels. In the LXX ouranos translates the
Heb. plural noun shamayim (SH-8064, lit. "the heavens") with the same
range of meaning (DNTT 2:191).

In Scripture ouranos is always "up" as a direction
from the surface of the earth. Some versions opt for the first location and
render the noun as "sky." Luke probably intends that while Peter saw the vision
descending from above his position on the roof, the definite article ho
identifies the third heaven as the point of origin. A few versions render the
singular noun as "heavens" (ESV, Phillips, TLV), no doubt because of the
plurality of the Hebrew word. opening: Grk. anoigō, pres. part.,
to open, often used of doors to make a room accessible. There are a few other
mentions of heaven opening followed by a divine revelation (Ezek 1:1; Matt 3:16;
Mark 1:10; Luke 3:21; John 1:51; Rev 4:1; 15:5; 19:11).

and: Grk. kai. a certain: Grk. tis,
indefinite pronoun. See verse 1 above. vessel: Grk. skeuos,
something serviceable in carrying out a function. The term is used variously of
(1) a human body, (2) a household or Temple container for holding a liquid, and
(3) a ship. A number of versions have "object," but the noun refers to something
functioning as a container. like: Grk. hōs, adv. See verse 7
above. The adverb is used here in a comparative sense; just like, similar to.
a great: Grk. megas, adj., large or great in extent, used here of an
extension in space in all directions. sheet: Grk. othonē, linen
cloth, whether a sheet or a sail. The great majority of versions have "sheet,"
but NEB has "sheet of sailcloth." The sheet was enormous in size. with
four: Grk. tessares (for Heb. arba, SH-702), adj., the numeral
four.

corners: pl. of Grk. archē with the basic
meaning of beginning, i.e., the initial starting point (HELPS). In the LXX
archē renders Heb. reshit ("beginning," first in Gen 1:1) and rosh
("head, ruler" first in Gen 2:10) (DNTT 1:164f). Thayer says the term can also
mean "the extremity of a thing," and LSJ similarly includes the meaning of "end,
corner, of a bandage, rope, sheet, etc." and cites several classical Greek
writings with this usage. In this context the noun means an extremity, a
starting point at the edge for measuring the four-sided sheet. Most versions
consider the dative case of "four corners" to have an instrumental meaning and
insert the preposition "by" to convey that interpretation. However, considering
the Greek word order the dative case is probably only meant as descriptive of
the sheet. The Wycliffe Bible (1395) does translate the phrase as "with four
corners."

being let down: Grk.
kathiēmi, pres. pass. part., to let down, cause to descend or to make lower.
upon: Grk. epi, prep. the earth: Grk. gē can mean
(1) soil (as in receiving seed), (2) the ground, (3) land as contrasted with the
sea, or (4) the earth in contrast to heaven. The fourth meaning is intended
here. The LXX uses gē more than 2,000 times and translates the Heb. word
erets (SH-776), which has the same range of meaning (DNTT 1:517; BDB 75).
Some versions translate the noun as "ground" (CJB, GW, ISV, MSG, NOG, NASB,
NRSV, TLB), but this obscures the contrast being made between heaven and earth.
In addition, the great size of the sheet having four corners, with its diversity
of contents described in the next verse, probably corresponds to the four
corners of the earth with its diverse population and hints at a revelation given
to Isaiah.

"And He will lift up a standard for the nations and assemble
the banished ones of Israel, and will gather the dispersed of Judah from the
four corners [Heb. kanaph] of the earth" (Isa 11:12 NASB).

The mention of four corners in Scripture may correspond to
a modern discovery that the earth does indeed have four corners or
protuberances. The earth is not a perfect sphere, but is slightly flattened at
the poles, making the earth what scientists call an oblate spheroid. These four
protuberances disrupt the normal curvilinear shape of the earth and have been
located as follows, in terms of latitude and longitude: (1) 55° N, 10° W (near
Ireland), (2) 50° S, 48° E (near South Africa), (3) 15° N, 140° E (near the
Philippines), (4) 18° S, 80° W (near Peru). (W.H. Guier and R.R. Newton, "The
Earth’s Gravity Field-Doppler Tracking of Five Satellites," Journal of
Geophysical Research, 1965, quoted in BBMS 248).

As a word picture the four corners of the earth indicates
the four directions of the
compass and the limits of the horizon that encompasses all the nations. God revealed to
Isaiah that He would send the Righteous Branch, the root of Jesse or Messiah
(11:1-5), and that the righteous one would be "lifted up" as the standard for
the nations (11:12) who will seek the root of Jesse (11:10; cf. Luke 2:32; Acts
11:18). Then God gave John the apostle a comparable vision. Following the vision
of the angels at the four corners of the earth (Rev 7:1) John witnessed the
sealing of the servants of the Lord from the twelve tribes of Israel (7:4-8) and
then the multitude from all nations of the earth standing before the throne
(7:9).

Textual Note: Some MSS insert the Greek word
deō (perf. pass. part., "to bind"), rendered as "knit" (BRG, JUB, KJV,
NMB) or "bound" (NKJV, YLT) "at the four corners." The verb is not found in
the earliest and best MSS (GNT 454). The verb is found in a number of late
MSS and incorporated into the Textus Receptus. The verb may have been
inserted because of the sheet being described as a vessel. Binding the four
corners together (in what manner?) would make the sheet into a container.
However, tying the corners together would prevent Peter from seeing the
animals.

12 in which there were all the quadrupeds and
creeping things of the earth and birds of the air.

in: Grk. en, prep. which: Grk. hos,
relative pronoun. See verse 5 above. there were: Grk. huparchō,
impf., to function or be in a state as determined by
circumstance; to be or exist. The sheet contained a wide variety of animals of
many species.all: pl. of Grk. pas, adj. the quadrupeds:
pl. of Grk. tetrapous, animals or creatures having four feet. In the LXX
tetrapous renders Heb. behemah (SH-929), beast, animal or
livestock (first in Gen 1:24). This category would include terrestrial mammals.
There are a vast number and variety of animals with four legs.

and: Grk. kai, conj. creeping things:
pl. of Grk. herpeton (from herpō, "move slowly"), a crawling or
creeping creature, generally translated as "reptiles." In the LXX herpeton
translates Heb. remes (SH-7431), creeping thing, denoting the manner of
locomotion (first in Gen 1:24). The Heb. term includes some marine animals (Lev 11:46;
Ps 104:25). A "creeping thing" may also be without legs (e.g., snake) or have
many legs
(e.g., centipede). of the earth: Grk. gē. See the previous verse.
The reference to "earth" applies to both the quadrupeds and creeping things.

and: Grk. kai, conj. birds: pl. of
Grk. peteinon, a warm-blooded animal with feathers and wings; a bird,
whether clean or unclean. of the air: Grk. hoouranos. See
the previous verse. The first heaven or atmosphere is intended here. The phrase
"birds of the air" refer to birds that can fly. There are over 20 types of bird
that do not fly, including the emus, ostriches and penguins. Birds capable of
flight can soar up to altitudes of 25,000 feet, at which point they are above
two-thirds of the atoms of the atmosphere.

These categories of animal description do not conform to
modern taxonomy. Animals are generally classified in Scripture according to
their kind (Gen 1:21), their means of locomotion (wings, feet, belly), specific
physical characteristics (having breath or blood, Gen 7:15; 9:4) or their
habitat (air, land or water). Animals were also designated as clean or unclean
(Gen 7:2). The distinction between clean and unclean in the primeval age is
probably that the clean animals could be domesticated and thus were suitable for
sacrificial offerings. Some commentators deduce from the conclusion of the
narrative that the vision of animals coming from heaven represents Jews and
Gentiles being together (Clarke, Gill, Gloag).

13 And a voice came to him, "Arise,
Peter, kill and eat!"

And: Grk. kai, conj. a voice: Grk.
phōnē can mean (1) an auditory impression, sound, noise defined in the
context; (2) the faculty of producing speech, voice; or (3) a system of
communication, language (1Cor 14:10; 2Pet 2:16). The word often is used in the
Besekh of articulated sound from a human mouth. In the LXX phōnē
generally renders Heb. qôl (sound, voice, BDB 876), the first usage of
which is God's voice (Gen 3:8), and second the human voice (Gen 3:17), and these
usages occur frequently in the Tanakh with various kinds of expression (DNTT
3:113). Of interest is that the speaker does not identify himself, but since the
sheet of animals came from heaven, then the voice must have also.

came: Grk. ginomai, aor. mid. See verse 4
above. to him: Grk. autos, personal pronoun. Arise: Grk.
anistēmi, aor. part., to rise, stand up or get up and in its ordinary use
refers to the physical motion of transition from a sitting or prone position or
simply standing. In the LXX anistēmi renders Heb. qum (SH-6965),
to arise, stand up, or stand, first in Genesis 4:8. The verb implies that Peter
had been kneeling for his prayer time. Many versions translate the verb with
"Get up," which seems too peremptory. Noteworthy is the fact that the verb is not in the imperative mood,
the normal mood for command.

However, the verb is clearly being used for exhortation.
Scholars have long been puzzled over the usage of the participle in
hortatory instructions concerning rules of social behavior within the community
of faith and in families (in Romans, Ephesians, Colossians and 1Peter). Davies
says that non-biblical Jewish writings used the participle in exactly the same
manner, and thus the use of the participle as imperative probably reflects
Jewish sources (130f). Stern concurs in this information (428). With the use of
the participle the voice was appealing to the conscience rather than commanding
the will.

Peter: voc. case. The
direct address form of "Peter" occurs only three times in the apostolic
narratives, the first by Yeshua (Luke 22:34). kill: Grk. thuō,
aor. imp., may mean (1) to conduct ritual sacrifice, especially in the context
of festivals (Luke 22:7); (2) to slaughter for food (Luke 15:23); or (3) to kill
for the sake of destruction (John 10:10). The second meaning is probably
intended here. The unqualified nature of the verb implies that Peter could have
his choice. Adam Clarke believed the first meaning is in view. In the LXX
thuō renders the Heb. zabach (SH-2076), to slaughter for sacrifice
(Gen 31:54; Ex 3:18; Lev 17:5; Num 22:40; Deut 12:15). Clarke's reasoning is
worthy of consideration:

"The Jews and Gentiles
are certainly represented by the clean and unclean animals in this large vessel:
these, by the ministry of the Gospel, were to be offered up a spiritual
sacrifice to God. Peter was to be a prime instrument in this work; he was to
offer them to God, and rejoice in the work of his hands. The spirit of the
heavenly direction seems to be this: "The middle wall of partition is now to be
pulled down; the Jews and Gentiles are called to become one flock, under one
shepherd and bishop of souls. Thou, Peter, shalt open the door of faith to the
Gentiles, and be also the minister of the circumcision. Rise up; already a
blessed sacrifice is prepared: go and offer it to God; and let thy soul feed on
the fruits of his mercy and goodness, in thus showing his gracious design of
saving both Jews and Gentiles by Christ crucified."

and: Grk. kai. eat: Grk. phagō,
aor. imp., to take in one's mouth, to partake of food. We should note what the
voice did not say. He did not say, "kill, cook and eat." He also did not say,
"kill unclean animals and eat." The instruction is open-ended allowing Peter a
choice. Peter's personal experience with killing animals is unknown, but we may
assume it included killing fish (he was a fisherman) and killing a lamb for
Passover. Ordinarily he would not have prepared his own meals, so if he had meat
with a meal his wife or a servant obtained it from a market. Only one other time
in Scripture did God tell someone to "arise" and "eat." The angel of ADONAI
told Elijah to eat before a long journey (1Kgs 19:5, 7), at the end of which he
received a revelation (1Kgs 19:15-18).

Peter may have seen animals he was forbidden to eat mixed
with animals he was allowed to eat. The implied permission to eat of the
forbidden would be a violation of Torah commands. However, judging from the
limited categories of animals shown to Peter (previous verse), his reaction to
the instruction (the next verse) and the following heavenly declaration (verse
15), all the animals in the vision could have been forbidden and in the end
represented only Gentiles.

This is not the first time that God required one of His
servants to engage in scandalous behavior. Samson asked his parents to arrange a
marriage for him with the daughter of the Philistines, but they did not know
that the Lord had prompted the action (Jdg 14:1-4). God required Hosea to marry
a harlot as a spiritual lesson (Hos 1:2). God required Isaiah to go around naked
for three years as a sign of Assyria's conquering Egypt and Cush (Isa 20:2). In
Peter's case he could not physically carry out the instruction, because the
animals in the vision were not real. However, the command to "eat" may hint at
Peter's later table fellowship with Gentiles (cf. verse 48 below; Gal 2:12).

14 But Peter said, "By no means, Lord, because
never have I eaten anything common and unclean."

But: Grk. de, conj. Peter said: Grk.
legō, aor. See verse 3 above. By no means: Grk. mēdamōs,
adv. (from mēde, "but not," and hamos, "anyone"), by no means, not
at all. In the LXX mēdamōs renders Heb. chalilah (SH-2486), an
interjection meaning "far be it" (first in Gen 18:25). The negative adverb is
not a flat refusal, but an expression of horror that such an action would even
be contemplated. Abraham used the same expression to object to killing the
righteous along with the wicked in Sodom (Gen 18:25). The expression is used in
eleven other situations of Bible characters objecting to doing something
considered to be wrong: Job (Job 27:5), Joseph's brothers (Gen 44:7), tribes
east of the Jordan (Josh 22:9), Israelite leaders (Josh 24:16), Samuel (1Sam
12:23), Israelites to King Saul (1Sam 14:45), Jonathan (1Sam 20:2, 9), Ahimelech
(1Sam 22:15), David (1Sam 24:6; 26:11; 2Sam 23:17), Joab (2Sam 20:20), and
Naboth (1Kgs 21:3).

Lord: Grk. kurios. See verse 4 above. Peter
assumed the voice came from Yeshua and addressed him accordingly.
Kurios is the principal title by which disciples
addressed or referred to Yeshua during his earthly ministry, over twice as many
times as any other title. Peter would know
the sound of Yeshua's voice (John
10:27). Whatever the actual animals in the sheet may have been Peter
concluded that he was being told to eat animals no Jew would eat. Yet surely
Yeshua would not ask him to do something that was contrary to Torah and contrary
to his own practice. So Peter’s objection is not a flat refusal but more like a
pleading, "I can't believe you would say this. Far be it for me to violate your
own law!"

common: Grk. koinos, adj., may mean either
(1) shared collectively, communal; or (2) belonging to what is everyday,
ordinary; or (3) contrary to special religious practice or perspective, common.
The third meaning applies here. In Hebrew culture the term referred to customs
which, although "common" to the world, were forbidden to the pious Israelite
(DNTT 1:639). Koinos occurs only a few times in the LXX, and generally
with a non-religious meaning: something good (Heb. tov, Prov 15:23), and
something shared (Heb. cheber, Prov 21:9; 25:24). The term was used in
other Jewish literature for "common men" (Josephus, Ant. XII,
2:14;
Letter of Aristeas 315). The Maccabean writer uses koinos of animals
unauthorized for sacrifice and food considered levitically profane by the Torah
(1Macc
1:47, 62).

The Hebrew term used in the Tanakh to mean "commonness" is
chôl (SH-2455),
first in Leviticus 10:10. Chôl in a concrete sense was opposite of holy
(suitable for sacrifice),
but not necessarily evil (BDB 323). The LXX renders chôl with Grk.
bebēlos (SG-952, improper, secular, unauthorized), a synonym of koinos
(Thayer). The category of "common" included both the clean (suitable
for eating) and the unclean (unsuitable for eating and sacrifice).
Wenham says, "It is perhaps
because 'common' is a category between the two extremes of holiness and
uncleanness that it is mentioned only once" (19). Wenham then illustrated the
distinctions between the Leviticus categories with this chart:

In the sacrificial system the rules were specific as to the
animals that could be offered at the altar. Clean animals not designated
suitable for sacrifice (e.g., deer, fish, insects) were considered "common."Some versions translate koinos here as
"impure" (NIV, NLT) or "unholy" (NASB, TLV), which is a moral characterization.
An animal does not have a sinful nature. The majority of versions have "common"
(e.g., ESV, HCSB, KJV, NKJV, RSV, WEB, YLT).

and: Grk. kai, conj. See verse 2 above. The
great majority of versions render the conjunction with "or," but the regular
conjunction meaning "or" as an alternative (Grk. ē) is not in this verse.
A few versions have "and" (ASV, DLNT, DRA, LEB, NASB, NLT, REV, Weymouth). The
conjunction is important because an animal might be common, but not classified
unfit for an Israelite to eat. When Peter said that he had never eaten anything
"common," he did not mean that he had never eaten "clean-common" animals, such
as fish or chicken. The conjunction ties "common" to the next category.

unclean: Grk. akathartos, adj., unclean or
impure, used generally in a religious sense of isolating one from contact with
God. In the LXX akathartos renders Heb. tamê (SH 2931), defiled or
opposite of clean (first in Lev 5:2)) (DNTT 3:103). The book of Leviticus
identifies several categories of uncleanness, including childbirth, skin
disease, mildew, genital discharges, touching a corpse and unfit food sources.The status of uncleanness in most cases was temporary and could be ended
by ritual washing. Instructions on acceptable and prohibited animal sources of
food are given in chapter eleven. It's important to note that God's taxonomy is
based on physical characteristics and does not necessarily coincide with man's
classification of animals.

It's
important to understand the history of divine instruction concerning food. In
the antediluvian age people apparently subsisted on a vegetarian diet, because
after the global deluge, God instructed Noah and his descendants to include meat
in their diet (Gen 9:1-4). All people on the earth now are descendants of Noah's
family. The one caveat given to Noah was that meat was not to be eaten with its
"life," i.e., blood (Gen 9:4). This restriction will be confirmed later by the
apostles as a standard of conduct for followers of Yeshua (Acts 15:20, 29). We
may safely say that Christians who reject apostolic authority are sinning when
they engage in this prohibited behavior.

At Sinai God
changed the rules for His chosen people and defined animals to be either
suitable or unsuitable as sources of food. In addition, God applied the rule of
the Noahic covenant that no authorized meat could be eaten with its blood (Lev
17:14; Deut 12:23).The Torah regulation emphasizes eleven times
that the diet rules applied "to you," that is "Israel" (Lev 11:4, 5, 6,
7, 8, 10, 11, 12, 20, 23, 29). Gentiles are free to follow the Torah diet rules,
but God does not require it. In Leviticus 11 animals are divided into five
categories: (1) land mammals, (2) marine animals, (3) birds, (4) insects and (5)
creeping things (Lev 11:2-42; Deut 14:3-21).
Within those categories specific characteristics separated the suitable from the
unsuitable for eating.

Of land mammals only animals that have a divided hoof AND
chew the cud are acceptable for eating (Lev 11:3). Possessing one characteristic
without the other is not good enough. This description identifies herbivores
whose diet consists of grazing on grasses and other plants. All other land
animals (carnivores and omnivores) are prohibited. Examples of clean herbivores
would be all cattle, sheep, goats, deer, bison, moose, antelope, gazelles,
caribou and giraffes. Of marine animals Israelites were only
to eat animals with fins and scales (Lev 11:9). By this strict definition
popular crustaceans (lobster, crab and shrimp), sea mammals (whale, porpoise,
walrus) and animals with toxic characteristics (shark, stingray, catfish, eel)
or off limits.

Of birds Israelites could eat seed or
insect eating birds, but not carrion-eaters (Lev 11:13-18). The instruction
lists 20 specific birds prohibited for eating. So, the acceptable birds would be
those comparable to the herbivore land animals. Of
insects Israelites were not to eat the winged insects
that walk on all fours, but winged insects that have jointed legs with which to
jump are acceptable.
The instruction lists the locust, the cricket
and the grasshopper as examples of the clean insects (Lev 11:20-23).
Of creeping things (i.e., reptiles) Israelites are forbidden
to eat eight specific animals, ranging in size from the mouse to a crocodile
(Lev 11:29-30). Included in this prohibited category are animals that crawl on
the belly or have many feet (Lev 11:42).

Bible scholars have suggested four basic reasons to explain
God's rationale for the food laws (Wenham 166): (1) Cultic. The unclean animals
are either those used in pagan ceremonies or those associated with particular
non-Israelite deities, such as those worshipped in Egypt (Lev 18:3). (2)
Hygiene. Unclean creatures are unfit to eat because they are carriers of
disease. Some eat their own feces. (3) Environmental. Some animals are more
useful as beasts of burden than as a source of food (e.g., camel) or consumes a
quantity of food that is disproportional to its value as a food source. (4)
Holiness. The only statement God makes that approaches being a reason for a
strict diet is the desire for Israel to be a holy nation able to distinguish
between the clean and unclean (Lev 20:25-26). This principle is likely related
to the expectation that Israelites
refrain from eating
an animal with its "life," which is a characteristic of almost all unclean
animals.

There is no indication in the Torah that contact with a
living unclean animal resulted in uncleanness for the person, thus no ceremony
was prescribed for cleansing. These animals were simply not to be eaten.
However, contact with the carcass of an unclean animal did result in uncleanness
and required a sin offering (Lev 5:2-3). The Torah does specify that the
punishment for eating fats found inside certain domesticated animals or animal
blood is being cut off from Israel (Lev 3:16-17; 7:22-26). Otherwise, the Torah
does not impose a punishment for consuming non-kosher animals or animals not slaughtered properly. However, the Talmud records the
ruling of Jewish Sages that since most negative commands warranted flogging, or
39 lashes, then eating non-kosher food falls into this category (Hullin
102).

Peter did not refrain from eating non-kosher food
for fear of punishment from the local synagogue, but because he was an observant
Jew who lived according to the standards of Torah, just like his Master. Peter
did not eat pork and he was not about to start now.

Additional Note: The Future of Unclean Animals

Among all the
animals identified in the Torah as unclean, the pig (Heb. chazir,
SH-2386) is the supreme symbol of uncleanness to the Jew (Shapira 9). The pig
not only symbolizes something that is unkosher and unclean to eat, but something
foreign and threatening to the Jew. In the Jewish mind the idea that God could
take the form of a man is considered the ultimate uncleanness and in Rabbinic
Judaism anyone who adopted this premise was no better than a pig. Yet, the Sages
and leading teachers of Rabbinic Judaism developed the idea that in the age of
Messiah the pig will return to Israel and be kosher again (Shapira 12). Gruber
quotes a relevant rabbinic midrash:

"There are those who say that every animal that is unclean in
this age, the Holy One, blessed be He, will make it clean in the time to come."
(Midrash Psalm 146:4; quoted in MW-Notes 194).

Shapira cites an important
Medieval Jewish scholar Rabbi Bachaye Ben Asher who stated in his commentary on
the Torah that the pig will be kosher again in the future to the Jewish people
(15). In addition, the Midrash Shocher Tov ("a seeker of good," a
medieval collection of midrashim) supports this interpretation of the psalm by
declaring that during the Messianic age there will be a foundational change in
our relationship to the Torah, as all things will become pure. Shocher Tov
interprets the declaration of Psalm 146:7 that ADONAI sets prisoners free to
have the practical meaning that during the Messianic Age, God will transform all
things that are forbidden for consumption, to be "kosher" and "clean" again. The
implication is that the Jews and the pig have been "imprisoned" in the strict
food laws of the Torah. The Midrash applies a similar interpretation to the
promise of Zechariah 13:1 that a fountain will be opened in Jerusalem for sin
and impurity.

The reversal
of the status of unclean animals in the age to come is declared in Isaiah:

"And the wolf will dwell with the lamb, And the leopard will
lie down with the young goat, And the calf and the young lion and the fatling
together; And a little boy will lead them. 7 Also the cow and the bear will
graze, Their young will lie down together, And the lion will eat straw like the
ox." (Isa 11:6-7 NASB)

"The wolf and the lamb will graze together, and the lion will
eat straw like the ox" (Isa 65:25) This is a prophecy of the new earth.

However, we should not assume
that mankind will consume meat in the age to come, even though Yeshua ate fish
after his resurrection to demonstrate his physical reality (Luke 24:42-43). In
the millennium glorified bodies may not need food and water.

15 And a voice came to him again out of
heaven a second time, "What God has cleansed, you shall not consider
common."

And: Grk. kai, conj. a voice: Grk.
phōnē. See verse 13 above. came to: Grk. pros, prep.
See verse 3 above. him: Grk. autos, personal pronoun. again:
Grk. palin, adv., with focus on a repetitive occurrence; once more,
again. out of heaven: Grk. ek, prep. used to denote exit or
separation from something with which there has been a close association, lit.
"out of, from within" (Thayer). Most persons translate the preposition as "for,"
but the word is used here to indicate a point of origin. a second time:
Grk. deuteros, second, in the second place, for the second time. What:
Grk. hos, relative pronoun. See verse 5 above. God: Grk. theos,
the God of Israel. See verse 2 above.

has cleansed: Grk. katharizō, aor., to clean
or cleanse, and is used of (1) physical removal of stains and dirt (Matt
23:25); (2) physical healing of skin disease that
enabled communal restoration(Matt
8:2-3; 10:8; 11:5;
Luke 17:14-17); and (3) removal of the guilt or defilement of sin (2Cor 7:1;
Eph 5:26; Heb 9:22; 1Jn 1:7). The aorist tense is probably intended as a
dramatic aorist, which depicts a present reality with the certitude of a past
event. In the LXX katharizō has wide application and is normally
associated with removal of uncleanness that will enable a person to have contact
with God and/or other people. The verb renders Heb. taher (SH-2891), to
cleanse or purify, which may depict either process or result, as well as Heb.
kaphar (SH-2722), make atonement (DNTT 3:104). Relevant to Luke's narrative
is that katharizō occurs in various LXX passages concerning atonement of
sins (Ex 30:10; Lev 14:19; 16:30; Ps 51:2; Jer 33:8; Ezek 37:23).

you: Grk. su, pronoun of the second person.
shall not: Grk. mē, adv., a particle of qualified negation, not.
It differs from the other standard negative particle, oú, in that oú
is objective, dealing only with facts, while mē is subjective, involving
will and thought (DM 265). consider common: Grk. koinoō, pres.
imp., to defile by treating what is sacred as common or ordinary (HELPS).
The verb first occurs in the controversy between Yeshua and Pharisees over
eating with unwashed hands (Matt 15:11; Mark 7:15). The religious elite
considered that such eating defiled a person in a moral sense, and in their
culture deserved severe punishment. Yeshua rebutted this thinking and retorted
that sin is what truly defiles a person (Matt 15:18-19; Mark 7:23).

Christian commentators typically interpret the vision and
instruction given to Peter as validating the belief that Yeshua canceled Torah
food restrictions (Mark 7:19; e.g., Bruce, Gill, Longenecker, and Marshall).
Christian scholars ignore the fact that the controversy between Yeshua and the
Pharisees was actually over eating with unwashed hands, not diet (Mark 7:5). If
Yeshua had dared to say "all the animals declared unclean in the Torah I am now
declaring clean" the Pharisees would have immediately stoned him and no one
would have objected. Moreover, Yeshua had said the he did not come to abolish
Torah (Matt 5:17), so the Christian interpretation has made Yeshua out to be a
liar.

In addition, there is no evidence in the Besekh that Jewish
followers of Yeshua abandoned compliance with Torah food regulations or that the
apostles encouraged such abandonment. It's unclear why Christians perpetuate
this false narrative about Yeshua. Maybe it's because they love pork and shrimp
and are conflicted because Yeshua never ate forbidden food. (If he had he would
have been rightly considered a sinner.) Liberman aptly points out that these
same advocates of "no food laws" don't insist that we eat lions, eagles,
vultures, owls, bats, weasels, mice, lizards, crocodiles, chameleons, snakes,
etc. (145). See my web article
Did Yeshua Cancel Torah Food Laws? (The short answer is no.)

As far as the instruction to
Peter is concerned Yeshua would not have used the word "cleansed" in reference
to having canceled Torah food restrictions. He would have been much more
straightforward as he was with the woman of Samaria when he said that the day
was coming when worship would no longer be done in Jerusalem (John 4:21).
Yeshua's declaration to Peter alludes to some cleansing in the past that would
have application for the future. Considering where the narrative is headed the
mention of "cleansing" must hint of some historical event (or more than one
event) concerning Gentiles, especially in the sense of providing spiritual
cleansing or atonement.

For example, God declared that
Jacob would become a company of nations (Gen 35:11), a commonwealth united by
atonement (Eph 2:12-13). Rahab the Canaanite and Ruth the Moabite were welcomed
into Israel with its provision for atonement and God then included them in the
Messianic line (Matt 1:5). In the time of Elisha there were many people
suffering from skin disease, but the only one cleansed (healed) was Naaman the
Syrian who also received pardon from the God of Israel (2Kgs 5:10-19; Luke
4:27). Later God sent Peter's ancestor Jonah to Nineveh to enable their
receiving God's mercy (Jon 1:2; 4:11).

Then God declared through Isaiah
that Israel was to be a light to the nations (Isa 42:6; Luke 2:32). Both King
Nebuchadnezzar of Babylon (Dan 4:1-3, 34-37) and King Cyrus of Persia (2Chr
36:22-23; Ezra 1:1) had revelations from the God of Israel and worshipped Him.
In Acts the first cleansing was spiritual in nature of people receiving the Holy
Spirit at Pentecost (Acts 15:9) and that group included Gentile proselytes (Acts
2:10). In Peter's Pentecost sermon he quoted from Joel to prophesy that the Holy
Spirit would fall upon all mankind, which includes Gentiles (Acts 2:17). The
phrase "what God has cleansed" then has the practical meaning of "what God has
deemed worthy of spiritual cleansing" (cf. Acts 13:46-49).

The promise of cleansing was for
all nations, because "God so loved the world" (John 3:16) and Yeshua was the
Savior of the whole world (John 4:42; 6:33, 51). So Peter is strongly
admonished to be cautious in determining what should be avoided. As the
narrative continues Peter comes to understand that the divine directive had
nothing to do with food and everything to do with people. The heavenly
declaration meant "What God has made atonement for you shall not call unworthy
of God's mercy."

16 Now this happened three times, and
immediately the vessel was taken up into heaven.

Now: Grk. de, conj. this: Grk.
houtos, demonstrative pronoun. See verse 6 above. The pronoun refers to the
vision of the sheet containing animals and accompanying message. happened:
Grk. ginomai, aor. mid. See verse 4 above. three times: Grk.
tris, thrice or three times. The number refers to the total number of times
the visionary revelation occurred. Among Jews the number three represented
perfect completion. Three witnesses proved the truth of a matter beyond doubt
(Deut 17:6; 19:15; Matt 18:16; 1Jn 5:7-8). For Peter the three-fold revelation
was complete and nothing more needed to be added.

Clarke suggests that repetition was important to make a
deep impression on the mind of Peter. Yet, there may have been another purpose.
It was a subtle reminder of when Peter had denied Yeshua three times (Luke
22:34, 61) and then was restored by Yeshua asking him three times to affirm his
love for Yeshua (John 21:15-17). For Peter to love Yeshua meant feeding and
shepherding his sheep, including the "other sheep" that would be joined to the
flock of Israel (John 10:16).

and: Grk. kai, conj. immediately: Grk.
eutheōs, adv., immediately, forthwith, or right away. The adverb is a
dramatic device that energizes the narrative, often shifting the reader's
attention to another scene. the vessel: Grk. skeuos. See verse 11
above. was taken up: Grk. analambanō, aor. pass., may mean (1) to
cause movement in an upward direction; (2) to lift up in order to take along; or
(3) to take something with. The second meaning applies here. into: Grk.
eis, prep. heaven: Grk. ouranos. See verse 11 above.

Gill suggests that the act of the vessel being received
back into heaven symbolizes the names of Jews and Gentiles in the great assembly
of God being written in heaven, and that they will all together be gathered and
taken up to heaven to be forever with the Lord. While the "taking up" might have
an eschatological meaning, the actual taking up or "rapture" will only serve to
meet Yeshua in the air coming from heaven with all the holy ones. Eternity will
not be spent in heaven but upon the new earth. See my web article
The Rapture Debate.

Arrival of Messengers, 10:17-23

17 Now as Peter was perplexed in himself as to
what the vision that he had seen might be, behold, the men having been sent from
Cornelius, having inquired for the house of Simon, stood at the gate;

Now: Grk. de, conj. as: Grk. hōs,
adv. See verse 7 above. Peter was perplexed: Grk. diaporeō, impf.,
to experience difficulty in dealing with information, thus to be perplexed or at
a loss. A few versions translate the verb as "doubted' or "doubting" (BRG, DRA,
JUB, KJV, NABRE), but there is no indication that Peter did not believe or trust
the revelation. in: Grk. en, prep. himself: Grk. heautou,
reflexive pronoun of the third person to denote that the agent and the person
acted on are the same. Peter did not immediately share his vision experience
with anyone. as to: Grk. an, disjunctive particle that nuances a
verb with contingency or generalization; would, ever, might, in that case,
anyhow. HELPS says the particle indicates what could occur under certain
conditions, and the context determines the limits of those conditions. The
particle is often not translated.

what: Grk. tis, indefinite pronoun. See verse
1 above. the vision: Grk. horama. See verse 3 above. Receiving a
vision is a significant event in Scripture. In biblical times God spoke to the
patriarchs and prophets of Israel in visions and dreams, as the ADONAI
declared, "Listen to what I say: when there is a prophet among you, I, ADONAI,
make myself known to him in a vision, I speak with him in a dream. (Num 12:6
CJB). A number of Bible characters received such revelatory messages from God,
either while asleep or in an induced state: Abraham (Gen 15:1, 12), Jacob (Gen
28:12; 31:10f; 46:2), Joseph (Gen 37:5-10), Samuel (1Sam 3:15), Solomon (1Kgs
3:5), and Daniel (Dan 2:19; 7:1, 13). Peter was probably aware that the vision
had included him in a select company.

that: Grk. hos, relative pronoun. See verse 5
above. he had seen: Grk. horaō, aor. See verse 3 above. The verb
refers to what Peter saw while in the trance. might be: Grk. eimi,
pres. opt. See verse 4 above. After Peter came out of the trance he wondered
what the vision really meant. The divine instruction presented a real conundrum.
Taken literalistically the command to "kill and eat" was both impossible and
impractical. Being a loyal disciple he was ready to obey his Lord, but the
intent of the instruction made no sense. Peter was rightly cautious about taking
action based on a vision (cf. Gal 1:8; Col 2:18).

behold: Grk. idou, aor. imp., demonstrative
interjection (derived from eidon, "to see"), that arouses the attention
of hearers or readers. The Greek verb, like its
corresponding Heb. word hinneh (SH-2009, e.g., Gen 1:29), serves to
enliven divine monologues and narratives, particularly as a call to closer
consideration and contemplation of something, to introduce something new
or to emphasize the size or importance of something; (you) see, look, behold
(BAG). the men: pl. of Grk. anēr. See verse 1 above. having
been sent: Grk. apostellō, perf. pass. part. See verse 8 above.
from: Grk. hupo, prep., lit. "under," may be used to indicate (1) an
agent or cause, by, from; or (2) a position that is relatively lower; below, under.
The first meaning applies here. Cornelius: See verse 1 above.

having inquired for: Grk. dierōtaō, aor.
part., to find by making inquiry. The verb occurs only here in the Besekh.
the house: Grk. oikia. See verse 6 above. of Simon: the
tanner. See verse 5 above. No doubt there was more than one house beside the
sea, so the messengers knocked on some doors to find the right house. stood:
Grk. ephistēmi, aor., may mean (1) to come or stand near in a
non-threatening mode; or (2) come or stand near in a discomfiting or threatening
mode. The first meaning applies here. at: Grk. epi, prep. See
verse 9 above. the gate: Grk. pulōn an entrance to the forecourt
of a building. HELPS says the term denotes 'the passage which led from the
street through the front part of the house to the inner court,' closed by a
heavy gate at the street. The mention of the gate indicates that the house of
Simon the tanner was large.

18 and having called out, they were inquiring
"if Simon, the one called Peter, is lodged here."

and: Grk. kai, conj. having called out:
Grk. phōneō, aor. part. See verse 7 above. Since the gate was some
distance from the house entranced, the Jewish messengers called out loudly to
get the attention of someone in the house. they were inquiring: Grk.
punthanomai, impf., may mean (1) to inquire, ask; or (2) to learn as a result of
inquiry. The first meaning applies here. What follows is a direct quotation, no
doubt directed to a household servant or the mistress of the house who answered
their summons. Simon the tanner was probably at his work place.

if: Grk. ei, a contingency marker, generally
used to introduce a circumstance assumed to be valid for the sake of argument.
The conjunction serves as shorthand for "we were wondering if…" Simon:
See verse 5 above. the one: Grk. ho, definite article, but used
here as a demonstrative pronoun. called: Grk. epikaleō, aor. See
verse 5 above. Peter: See verse 5 above. The messengers knew there were
two men named Simon at this house. is lodged: Grk. xenizō, pres.
See verse 6 above. here: Grk. enthade, a
position relatively near the speaker; lit. 'here.' The fact that the
messengers used the Hebrew name of Simon supports the thesis of Jewish identity
for the messengers. Gentile messengers would have simply asked, "Is there
someone here called Peter?"

19 And Peter pondering about the vision, the
Spirit said, "Behold, three men are seeking you.

And: Grk. de, conj. Peter pondering:
Grk. enthumeomai, pres. mid. part., meditate upon, reflect upon, ponder.
about: Grk. peri, prep. See verse 3 above. the vision: Grk.
horama. See verse 3 above. the Spirit: Grk. pneuma, wind,
breath or spirit, used generally for the human spirit and transcendent beings
(Matt 8:16; Heb 1:14). Here pneuma refers here to the Holy Spirit.
said: Grk. legō, aor. See verse 3 above. The fact of the Spirit
speaking contrasts with the angel who spoke to Cornelius and the unnamed voice
that spoke to Peter, whom he assumed to be Yeshua. The book of Acts records the
Holy Spirit speaking to individuals more than any other book of the Bible, a
total of eight times, as well as nine times inspiring the communication of
certain individuals.

Scripture records numerous instances of the Spirit speaking
to individuals. How did they know that it was the Holy Spirit speaking? How does
the Spirit communicate? The certainty of knowledge would have been derived in
both the manner and content of the communication. The Spirit may not employ an
audible voice, such as Cornelius would have heard from the angel. For the Holy
Spirit, having taken up residence in a person (John 14:17), the basic method is
communicating to the person's spirit (Rom 8:16; 9:1). In other words, the person
may experience an inner voice or impression in his mind that he knows is not his
own thoughts.

There are three tests that may be applied to any perceived
message from the Spirit. First, a message from the Spirit will be consistent
with God's will revealed in Scripture (John 16:13). Second, a message from the
Spirit can be confirmed by its acceptance by other believers (Acts 13:1-3;
15:28; 20:23). Ask yourself: "if I were to announce my message from the Spirit
in the congregation how would people react?" Third, a message from the Holy
Spirit has the purpose of fulfilling a spiritual goal or advancing the work of
God's kingdom.

Behold: Grk. idou, aor. imp. See verse 17
above. three: Grk. treis, adj., the numeral three. men: pl.
of Grk. anēr. See verse 1 above. The mention of "three" again represents
the fact that the two messengers and soldier could provide a united testimony of
the request from Cornelius. The three men were the two Jewish messengers and
their Roman bodyguard, but the Spirit did not specify their ethnicity. The three
men were very different but they had a common purpose. are seeking: Grk.
zēteō, pres. part., may mean (1) be on the search for in order to find
someone or something one has difficulty in locating; (2) search for ways to
satisfy an interest; (3) have an interest in; or (4) press for. The first
meaning applies here. you: Grk. su, pronoun of the second person.

20 But arise, go down and go with them doubting
nothing, because I have sent them."

But: Grk. alla, conj., adversative particle
used adverbially to convey a different viewpoint for consideration; but, on the
other hand. arise: Grk. anistēmi, aor. part. See verse 13 above.
The participle has a hortatory function here. The Spirit gives Peter the same
command previously given by the voice of the vision. go down: Grk.
katabainō, aor. imp., to proceed in a direction that is down; go down, come
down, descend. and: Grk. kai, conj. go: Grk. poreuomai,
pres. mid. imp., to move from one area to another; depart, go, journey, make
one's way, transport, travel. In the LXX poreuomai renders mainly Heb.
halak (SH-1980), to go, come, walk, first occurring in Genesis 3:14 (DNTT
3:946). The verb often has the literal sense of going, journeying or traveling
(e.g., Gen 12:4), but narrative in the Besekh seldom mentions the physical act
of walking.

with: Grk. sun, prep. See verse 2 above.
them: pl. of Grk. autos, personal pronoun. doubting: Grk.
diakrinō, pres. mid. part., may mean (1) to distinguish between categories;
(2) to evaluate as part of decision-making; (3) to dispute or contend with; or
(4) to weigh matters intellectually, leading to wavering or hesitation. The
fourth meaning primarily applies here, although there could be a nuance of the
other meanings. nothing: Grk. mēdeis, adj. (from mē, "not"
and heis, "one"), not even one, nothing. The exhortation "doubting
nothing" functions as an ominous warning. Peter was not to doubt the message
from Cornelius nor the instruction of the Spirit. It is a dangerous thing to
grieve the Holy Spirit (Eph 4:30).

because: Grk. hoti, conj. See verse 14 above.
I: Grk. egō, pronoun of the first person. Some versions insert
"Myself," a redundancy, to emphasize that the Spirit and not the Father or the
Son, gave the instruction. have sent: Grk. apostellō, perf. See
verse 8 above. them: pl. of Grk. autos. The Spirit implies that
the angelic visitation was at His direction and He declares categorically that
the two Jewish messengers do not act for Cornelius. They act for the Holy
Spirit. "Do not even think about messing with them!" And, because they serve the
will of the Spirit, they should be shown every hospitality (cf. Heb. 13:2).

21 So Peter having gone down to the men said,
"Behold, I am whom you seek; what is the reason on account of which you are
here?"

is the reason: Grk. ho aitia, the
basis for something; reason or cause. on account of: Grk. dia,
prep., used as a prefix to a statement, which may express (1) instrumentality;
through, by means of; or (2) causality; on account of, because of. The second
usage applies here. Most versions translate the preposition with "for."
which: Grk. hos. you are here: Grk. pareimi, pres.,
2p-pl., to be present, to be here. The verb may have the sense of the perfect
tense "have come." In Greek literature the verb is used to mean to be by or near
one, to be present so as to help, stand by (LSJ). In the LXX pareimi
translates Heb. qarob, (SH-7138), "near, at hand" (e.g., Deut 32:35), and
indicates the proximity of someone.

Textual Note:
Some late Byzantine MSS add the clause "who were sent to him from Cornelius"
after "men" (Bruce 207). The clause was incorporated into the Textus Receptus
and reproduced in some versions (BRG, JUB, KJV, LITV, MEV, NKJV, NLV, NMB, WE,
YLT). Of interest is that the English revision of the KJV in 1885 removed the
clause. The additional clause contradicts the message of the Spirit in the
previous verse.

22 And they said, "Cornelius, a centurion, a
righteous man, and one fearing God, also being well spoken of by all the
nation of the Judeans, was directed by a holy angel to send for you to
come to his house and to hear words from you."

And: Grk. de, conj. they said: Grk.
legō, aor. See verse 3 above. The content of the declaration that follows
indicates the Jewishness of the messengers. Cornelius, a centurion: See
verse 1 above. The description continues with what Peter might consider to be
extraordinary claims, but which were intended to motivate his cooperation. a
righteous: Grk. dikaios, adj., being in accord with God's standards
expressed in Torah for acceptable behavior; upright or just, such as. In the
LXX dikaios renders Heb. tsaddiq (SH-6682), 'just or righteous'
(BDB 843). In Scripture a just man is one who is blameless or innocent of
wrongdoing, one who follows the ethical demands of Torah. The adjective
substitutes for "devout" in verse 2 above, and amounts to high praise.

man: Grk. anēr. See verse 1 above. The Jewish
messengers have included Cornelius is in a class of persons deemed righteous
before God: Noah (Gen 6:9), Job (Job 9:20; Ezek 14:14), Ish‑bosheth (2Sam 4:11),
Daniel (Ezek 14:14), Zechariah and Elizabeth (Luke 1:6), Joseph of Nazareth
(Matt 1:19), Joseph of Arimathea (Luke 23:50), Lot (2Pet 2:7-8) and Yeshua (Matt
27:19; Acts 3:14; Jas 5:6). There were, of course, many thousands in Bible
history who lived faithfully by God's commandments, such as the patriarchs and
the prophets, along with faithful Hebrews and Israelites in every age, both
those named in Scripture and those unnamed. Yet, for all his righteousness,
something was lacking.

and: Grk. kai, conj. fearing God: See
verse 2 above. also: Grk. te, conj. used to connect an idea
closely to another in a manner that is tighter than with kai; also, both.
being well spoken of: Grk. martureō, pres. mid. part., to attest
or testify to a fact or truth; here with the focus on rendering approval. Such
endorsement was not easily extended by Jews to Gentiles. by: Grk. hupo,
pres. See verse 17 above. all: Grk. holos, adj., signifier of a
person or thing understood as a complete unit and not necessarily every
individual part; all, whole, entire. The messengers probably included themselves
in "all," and they had knowledge of the widespread popularity of Cornelius.

the nation: Grk. ethnos, humans belonging to
a people group as defined by language and culture; nation, people. In the LXX
ethnos generally renders Heb. goy (SH-1471; pl. goyim),
"community, nation, people," first in Genesis 10:5 (BDB 156; DNTT 2:790). In the
Besekh ethnos may refer to any people distinguished by language and
culture (Matt 24:7; Acts 10:35; Rev 5:9), including Israel (Luke 23:2; Acts
24:2, 10; 28:19; 1Cor 10:18; Php 3:5). Some versions translate the noun as
"people" (NIV, TLV), but the majority have "nation." The term does not have a
political meaning in this context.

of Judeans: pl. of Grk. Ioudaios, genitive
case; Jew, Jewish, Jewess or Judean (BAG). Danker notes that the term may be
used as an adjective (Judean, Jewish) or a noun (Jew, Judean). Normally
Ioudaios denotes traditional Torah-observant Jews. See my note on the term
in the previous chapter (9:22).
Bible versions are divided between translating the plural noun as "Jews" or
"Jewish." The use of the adjective "all" seems to indicate a territorial
perspective and not every individual Jew in the world. The claim is certainly
hyperbolic and there is no evidence that Peter had previously heard of
Cornelius. The messengers might have meant "all the Jewish people in Caesarea."
However, the almsgiving of Cornelius could have impacted many Jews in the region
of Judea beyond Caesarea.

was directed: Grk. chrēmatizō, aor. pass., to
impart a divine command, instruction or message. by: Grk. hupo.
a holy: Grk. hagios, adj., set apart for dedication to the interests
or expectations of deity. The term is used of sacred things, places, people,
angels and God. In the LXX hagios translates Heb. qadôsh
(SH-6918), which means separate, sacred, holy. angel: Grk. angelos.
See verse 3 above. Angels are referred to as "holy" only a few times in
Scripture (Mark 8:38; Luke 9:26; Rev 14:10). Cornelius belongs to another unique
group of people in Scripture, those who had received a visitation from an angel
(not counting the Angel of ADONAI): Abraham (Gen 18:1, 22), Lot (Gen 19:1),
Jacob (Gen 28:12; 31:11; 32:1), Elijah (1Kgs 19:5), Nebuchadnezzar (Dan 4:13),
Daniel (Dan 6:22; 9:21), Joseph of Nazareth (Matt 1:20), Zechariah (Luke 1:11),
Miriam of Nazareth (Luke 1:26), shepherds of Bethlehem (Luke 2:8-9), and Yeshua
(Mark 1:13).

to send for: Grk. metapempō, aor. mid. inf.,
to formally dispatch for someone's presence; send for, summon. The verb occurs
nine times in the Besekh, all in Acts. you: Grk. su, pronoun of
the second person. tocome to: Grk. eis, prep. The
preposition emphasizes entrance. his: Grk. autos, personal
pronoun. household: Grk. oikos. See verse 2 above. The phrase
could also be "into his house" (KJV), which hints at the ethical dilemma to
come. and: Grk. kai. to hear: Grk. akouō, aor. inf.,
to hear, with the focus on willingness to listen or to heed the substance of
what is said. In the LXX akouō consistently stands for Heb. shama,
which not only means to apprehend, but also to accept and to act upon what has
been apprehended (DNTT 2:173).

words: pl. of Grk. rhēma, a communication
consisting of words, often with the implication of importance or special
significance. In Greek literature rhēma referred to a statement,
discourse or explanation. In the LXX rhēma renders Heb. dabar
(SH-1697), word, whether a discourse, counsel, or utterance of a sentence. The
plural form of the noun alludes to the many words that would make up the single
complete message (verses 34-43 below). from: Grk. para, prep. See
verse 6 above. you: Grk. su. The phrase "words from you" hints at
Peter's subsequent report to the congregation leaders in Jerusalem in which he
recounted the promise of the angel to Cornelius, that Peter would "speak words
to you in which you will be saved and all of your household" (Acts 11:14).

The words of Peter would be words of eternal life (John
6:58). The messengers may not have been told of this specific promise (cf. verse
8 above), because Peter later indicates his ignorance of what Cornelius desired
to hear (verse 29 below).

23 Therefore having invited them he provided
lodging. And the next day having arisen he went out with them, and some of the
brothers from Joppa accompanied him.

Therefore: Grk. oun,
an inferential conj., which is used here to indicate a conclusion connected with
data immediately preceding, 'so, therefore, consequently, then.' having
invited: Grk. eiskaleō, aor. part., invite in as a guest. The verb
occurs only here in the Besekh. The subject of the verb is left unstated, but
Simon the tanner must have been involved in this decision, being the homeowner.
them: pl. Grk. autos, personal pronoun. The pronoun refers to the
two messengers from Cornelius and their Roman bodyguard. There was no
restriction for a Jew to give hospitality to a Gentile. he provided lodging:
Grk. xenizō, aor. See verse 6 above. In this case making sleeping
arrangements may have been nothing more than a pallet in a common room. And:
Grk. de, conj. the next day: Grk. epaurion, adv. See verse
9 above. This is Day 3 of the narrative.

having arisen: Grk. anistēmi, aor. part. See
verse 13 above. Arising probably included the activities of attending to bodily
needs. he went out: Grk. exerchomai, aor., to move away from a
place or position, to go or come out. The verb is appropriate for departing a
location. with: Grk. sun, prep. them: pl. of Grk. autos.
and: Grk. kai. some: pl. of Grk. tis, indefinite
pronoun. of the brothers: pl. of Grk. adelphos, lit. "of the same
womb," and in secular Greek meant a male sibling; brother. In the apostolic
narratives adelphos primarily refers to blood siblings or fellow
Israelites. In the LXX adelphos renders Heb. ach (SH-251), a male
sibling (Gen 4:2; 20:5), a male relative of the same tribe (Gen 13:8; Num 16:10)
or the people of Israel (Ex 2:11; 4:18). The plural noun refers here to Jewish
members of the Messianic congregation.

from: Grk. apo, prep. used to indicate
separation, here denoting point of origin; from. Joppa: See verse 5
above. We first meet members of the congregation of Joppa in the narrative of
the healing of Tabitha (Acts 9:38, 41). They probably learned of the visit of
the messengers from Cornelius the previous day. accompanied: Grk.
sunerchomai, aor., 3p-pl., to come together as a collection of persons.
him: Grk. autos. Peter later reported that six brothers went with him
to Caesarea (11:12). The reason for these men going with Peter is not
immediately explained. He had no need of their company. He had traveled alone in
ministry before and he had the instruction of the Holy Spirit to go with the
messengers. The later narrative of Luke indicates that these brothers did not
have a supportive motive for going with Peter. They were self-appointed
religious police to scrutinize Peter's conduct.

Meeting of Peter and Cornelius, 10:24-33

24 And the next day he entered into Caesarea.
And Cornelius was expecting them, having called together his relatives and close
friends.

And: Grk. de, conj. the next day: Grk.
epaurion. See verse 9 above. This is Day 4 of the narrative. The group
spent the previous night somewhere while en route (Bruce). he entered:
Grk. eiserchomai, aor. See verse 3 above. into: Grk. eis,
prep. Caesarea: See verse 1 above. And: Grk. de, conj.
Cornelius: See verse 1 above. was: Grk. eimi, impf. See verse
4 above. expecting: Grk. prosdokaō, pres. part., be on alert for;
expect, wait for, look for. them: pl. of Grk. autos, personal
pronoun. It's not clear whether Cornelius estimated when his messengers should
return with Peter or the information was divinely communicated. having called
together: Grk. sugkaleō, aor. mid. part., to call together, to
assemble. As a unit
commander Cornelius was accustomed to assembling his men for important matters.
This was the most important meeting he had ever convened in his life.

his: Grk. autos. relatives: masc. pl.
of Grk. ho sungenēs, adj., connected by lineage, relative; either (1) a
near relation by blood or marriage (1Macc 10:89; Mark 6:4); or (2) shared tribal
or national ancestry (Rom 9:3; 16:7, 11, 21). The first meaning is intended
here, but the familial connection is not explained. The term does not include
"brothers" (cf. Luke 21:16). In the LXX the term is used of an aunt (Heb.
dodah, uncle's wife or father's sister, Lev 18:14; 20:20), clan members
(Heb. mishpachah, Lev 25:45; Josh 21:25), and a male kinsman (Heb.
ga'al, 1Kgs 16:11). There is no mention of Cornelius having a wife and
children. The relatives could have come from Italy for a variety of reasons. The
plural adjective is masculine, suggesting at least two men. The narrative
implies they were also God-fearers.

and: Grk. kai, conj. close: pl. of
Grk. ho anagkaios, adj., necessary, whether physically or relationally,
here emphasizing personal bonds; close, intimate. friends: pl. of Grk.
philos, in a close relationship with another, as opposed to a casual
acquaintanceship; friend. The adjective and noun are both masculine, so male
friends are intended. The "close friends,"
at least two, could have been other God-fearers from the synagogue he
attended. They would be men that Cornelius believed would have an interest in
Peter's message. According to verse 45 below the friends, like the relatives,
were Gentiles.

Cornelius had his relatives and friends standing by to hear
Peter's message whenever he should arrive. Since he had been promised that Peter
would explain how to have assurance of salvation, Cornelius rightfully wanted
such an important message shared with those closest to him. In any event, the
military principle of "hurry up and wait" seems to be at work here. It's not
hard to imagine Cornelius pacing the floor wondering when the group from Joppa
would arrive.

25 Then as Peter came to enter, Cornelius,
having met him and having fallen upon the feet, paid homage.

Then: Grk. de, conj. as: Grk. hōs,
adv. See verse 7 above. The adverb is used here to express result. Peter:
See verse 5 above. came: Grk. ginomai, aor. mid. See verse 4
above. to enter: Grk. eiserchomai, aor. inf. See verse 3 above.
The entry refers to passing through the gate into the courtyard. Cornelius:
See verse 1 above. having met: Grk. sunantaō, aor. part., come
upon so as to be face to face with someone at some point without suggestion of
previous agreement on location; encounter, meet with. him: Grk. autos,
personal pronoun. and having fallen: Grk. piptō, aor.
part., to drop from a relatively high position to a lower position; fall, fall
down. The CJB has "prostrate," but the narrative is not describing Cornelius
casting himself face down on the floor.

upon: Grk. epi, prep. See verse 9 above.
Bible versions render the preposition with "at" to denote proximity to the feet
of Peter. the feet: pl. of Grk. pous,
the body part that is used for walking or running; the foot. There is no
possessive pronoun "his" preceding "feet" as in the majority of versions. I
believe the phrase "fell upon the feet" refers to his own feet and idiomatically
means that Cornelius knelt on one knee. paid homage: Grk.
proskuneō, aor., may mean either (1) to recognize another's prestige by
offering special honor, ordinarily through a gesture of kneeling or prostration;
do obeisance to, pay homage to, bow down; or (2) to demonstrate honor and
adoration to transcendent beings or deity, ordinarily in a religious sense;
worship. The first meaning applies here, contrary to most versions assuming the
second meaning.

In the LXX proskuneō primarily translates Heb.
shachah (SH-7812), to bend down, which is used both of bowing down before
men and of worship toward deity (Gen 18:2; 22:5; BDB 1005) (DNTT 2:876). Some
versions reject the "worship" interpretation and have "paid homage" (Darby, DLNT,
NABRE), "bowed down" (GNB, MW, REV) "fell prostrate" (CJB) or "paid reverence"
(NIV, OJB). Cornelius would do this by inclining or bowing his head. The
translation of "worshipped" apparently is based on the assumption that Cornelius
suddenly engaged in an idolatrous act, abandoning his character traits listed in
verse 2 and 22 above. This interpretation couldn't be more wrong. CORNELIUS WAS
A GOD-FEARER! He did not worship Peter.

Rather the verb indicates he treated Peter as someone of
superior rank. Cornelius did what he would have done if a Legion commander had
come to his house. How much more did Peter deserve such respect being a special
emissary of God, and in reality, of the King of Israel.

26 But Peter raised him, saying, "Stand up; I
myself am also a man."

But: Grk. de, conj. Peter raised: Grk.
egeirō, aor., to rise or raise, is used with a variety of meanings: (1)
to arouse from sleep, to awake; (2) to arouse from the sleep of death, to recall
the dead to life; (3) to cause to rise or raise, from a seat, bed or lower
position; or (4) to raise up, produce, cause to appear, such as appear before
the public or a judge, or erect a building. The third meaning applies here.
him: Grk. autos, personal pronoun. saying: Grk. legō,
pres. part. See verse 3 above. Stand up: Grk. anistēmi, aor. imp.
See verse 13 above. I: Grk. egō, pronoun of the first person.
myself: Grk. autos. am: Gr. eimi, pres. See verse 4
above.

also: Grk. kai, conj. a man: Grk.
anthrōpos, human being, man or mankind. In the LXX anthrōpos first
renders Heb. adam (SH-444), man, mankind (Gen 1:26). Thus, Peter
emphasizes that he is a son of Adam just as Cornelius. Stern assumes that Peter
misread what Cornelius did as an act of idolatry to be
expected from a pagan. Except that Cornelius was not a pagan. On the contrary,
Peter understood perfectly what Cornelius was doing and then insisted he was not
someone that important
to receive homage. This statement reveals the
humility of Peter, even though he was the preeminent apostle.

27 And talking with him he entered, and he found
many having come together.

And: Grk. kai, conj. talking with:
Grk. sunomileō, pres. part., to hold a conversation with someone; talk
with. him: Grk. autos, personal pronoun. The initial conversation
could have been quite mundane, but the next verse implies that Peter was
offering a caveat about his coming to a Gentile household. he entered:
Grk. eiserchomai, aor. See verse 3 above. Cornelius and Peter passed from
the courtyard into the house with Peter's brethren from Joppa following.

and: Grk. kai. he found: Grk.
heuriskō, pres., may mean (1) to come upon a person or thing by seeking; (2)
to discover by inquiry, thought, examination, scrutiny, observation, or hearing;
or (3) to find for oneself, to acquire, get, obtain, or procure. The second
meaning applies here. many: pl. of Grk. polus, adj. See verse 2
above. having come together: Grk. sunerchomai, perf. part., to
come together as a collection of persons. Cornelius apparently led Peter to a
common room where his relatives and friends had assembled. Seeing
all the people probably surprised Peter since he had come to meet with
Cornelius.

28 Also he was saying to them, "You know how
unacceptable it is for a traditional Jewish man to keep company with or to
approach a foreigner; God has shown to me not to call a man common or unclean.

Also:
Grk. te, conj. he was saying: Grk. phēmi, impf., convey
one's thinking through verbal communication. HELPS says the verb means to bring
to light by asserting one point of view over another; to speak comparatively;
say, declare. to: Grk. pros, prep. them: pl. of Grk.
autos, personal pronoun. You: Grk. humeis, pl. pronoun of the
second person. Some versions insert the redundant "yourselves" to emphasize the
plurality of the pronoun. The plural pronoun takes in the entire crowd of
relatives, close friends, and the household servants. know: Grk.
epistamai, pres. mid., take a position required for something; (1)
grasp mentally; understand; or (2) acquire information; know. The second meaning
applies here. Peter declares that what he is about to say was common knowledge
to his audience.

how:
Grk. hōs, adv. See verse 7 above. The
adverb functions here to add an explanatory extension of the previous verb.unacceptable: Grk. athemitos, adj., not
acceptable based on the prevailing custom, ordinary practice or cultural norm;
forbidden, prohibited, unacceptable. Many versions have "unlawful," which is
misleading. Peter alludes to a Pharisaic tradition, not a commandment of Torah.
it is: Grk. eimi, pres. See verse 4 above. for a
traditional Jewish: Grk. Ioudaios, adj. See verse 22 above. man:
Grk. anēr. See verse 1 above. to keep company with: Grk. kollaō,
pres. mid. inf., may mean to (1) adhere to, stick to, attach to; or (2) join
closely with, or keep company with. The second meaning applies here. or:
Grk. ē, conj. involving options and is used as (1) a marker of an
alternative, "or;" or (2) a marker indicating comparison; than, rather than. The
first meaning applies here.

to approach:
Grk. proserchomai, pres. mid. inf., to approach from a point to a person
or place; come, go to, approach. a foreigner: Grk. allophulos
(from allos, "another" and phulon, "tribe"), of another tribe or
people group; foreigner. The term occurs only here in the Besekh. In the LXX
allophulos renders Heb. Pelishti (SH-6430), Philistines, first in
Judges 3:3 and throughout the Neviim portion of the Tanakh, 234 times, plus one
time in the Ketuvim (Ps 56:1). In later Jewish literature the term took on a
more general meaning of someone not an Israelite, someone belonging to a
neighboring nation (Philo,
Embassy to Gaius, XXX.200). Josephus in his writings at the end of the
first century used the term in the same sense as Philo (Ant. I,
21:1; Wars V,
5:2). The
latter mention in Wars paraphrases the warning sign in the temple
forbidding Gentiles to trespass into the inner courts.

Stern suggests that Peter was
deliberate in not using "ethnē
("Gentile"), which might be taken as a slur coming from a Jew. However, ethnē was
generally used in Greek for foreigners (BAG 217) and is used in the Besekh
without any pejorative connotation (e.g., Matt 4:15; Luke 2:32; Acts 26:23; Rom
3:29; 15:10). Also, we should remember that Peter probably spoke in Hebrew and
this is Luke's translation. Luke probably intended allophulos as Philo
used it and not as it was used in the LXX. He could have used xenos
("foreigner"), which renders Heb. nokri (SH-5237), foreigner, stranger
(e.g., Ruth 2:10; Ps 69:8; Eccl 6:2; Lam 5:2). So the choice of the Greek term
is intended to reflect Peter's intent, "Jews are not supposed to keep company
with people who are different."

After all, it was one thing for
a Jew to offer hospitality to a Gentile (the Roman soldier in verse 23 above),
but quite another for a Jew to accept Gentile hospitality (Marshall). The roots
of this rule lay in the Torah prohibition against making any covenant with,
including marriage, or showing any favor toward the pagan peoples of Canaan
(Deut 7:1-3; cf. Josh 23:12; Ezra 9:1-2). Moreover, "foreigners" were
uncircumcised and thus no foreigner was to share in the fellowship of prescribed
festivals (Ex 12:43). The great danger from a religious point of view was
syncretism, so the only Gentile a traditional Jew would share table fellowship
with was a proselyte.

God:
Grk. theos, the God of Israel, the God of the Jews. See verse 2 above.
has shown: Grk. deiknumi, aor., may mean to show (1) so as to be
observed by another, point out, make known; or (2) or so as to be understood by
another, explain, demonstrate. The second usage applies here. to me: Grk.
kamoi, personal pronoun, lit. "and me." Peter alludes to his conclusion
deduced from the visionary experience and the Spirit's instruction to go with
the messengers. not: Grk. mēdeis, adj. (from mē, "not" and
heis, "one"), not even one, nothing, none. to call: Grk. legō,
pres. inf. See verse 3 above. Here the verb means to call by a name. a man:
Grk. anthrōpos. See verse 26 above. The noun could have the broader
meaning of "human being" here.

common:
Grk. koinos, adj. See verse 14 above. or: Gr. ē.
unclean: Grk. akathartos, adj. See verse 14 above. At this
time traditional Jews believed that entering the house of a Gentile would make
them unclean. The Mishnah specifies that "the dwelling-places of heathens are
unclean" (Oholoth
18:7;
Tohoroth 7:3). The main problem, of course, was the lack of scruples in
food matters (Bruce). Gentiles
did not wash their hands before eating (cf. Mark 7:3-4). They ate meat
from unclean animals and any meat might have been sacrificed to a pagan deity
and would contain blood. A Jew could not expect to be served kosher food
in a Gentile household.

Most
of the Mishnah tractate
Avodah Zarah ("Idol Worship") is devoted to limiting the contacts Jews may
have with Gentiles (= idolaters). Most Gentiles were also regarded as
"unclean" because they were presumed to engage in idolatry and prohibited sexual
behavior, such as adultery, bestiality or prostitution (Deut 23:18; Avodah
Zarah
2:1;
22b). Stern notes that according to chapter 2 of
Avodah Zarah,

"Jews may not remain alone with
Gentiles, leave cattle at their inns, assist them in childbirth, suckle their
children, do business with them when they are traveling to idolatrous festivals,
drink their milk or vinegar or wine, or eat their bread or oil or pickled
vegetables or their cooked food."

At issue here are the
traditions that Pharisees claimed to have originated with Moses and regarded as
equivalent in authority as the written Torah (Luke 6:2-9; 13:10; Acts 15:1).
While Yeshua endorsed and kept traditions acceptable to Pharisees (such as
prayer, cf. Matt 23:2-3), he constantly emphasized the written Scriptures as the
supreme authority over oral tradition (e.g., Matt 21:13; 22:29; Mark 7:6).
Yeshua particularly objected to using a tradition to enable disobedience of core
commandments (Matt 15:1-6; 23:14). Moreover, he taught that loving one's
neighbor also included loving one's enemies (Matt 5:44).
The real revelation to Peter is that not all
traditions correctly apply the Torah and may in fact defeat Torah values. The
categories of "unclean" in the Torah do not include human ethnicity.

Conversely, Peter does not say
that Torah commandments regarding uncleanness had been canceled. There are still
practices Jews must observe that do not apply to Gentiles. As Stern notes, this
verse proves that the meaning of Peter's vision had nothing to do with
abrogating the food laws for Jews. The Torah limits Jews to kosher food
(Leviticus 11), slaughtered according to Torah (Deuteronomy 12:21), on which the
tithe has been paid (Leviticus 22:15). Christians
who think Messianic Jews should eat a ham sandwich to prove their faith need an
attitude adjustment.

Another lesson Christians should
consider is their choice of food should they wish to invite a Jew (including a
Messianic Jew) to their house for a meal or to a restaurant. Paul gives the
apostolic rule to avoid giving offense to Jews (1Cor 10:32). Serving non-kosher
food to a Jew or eating non-kosher food in front of a Jew is highly insensitive
and a sign of arrogance. Yeshua expects that Gentile disciples show respect to
his Jewish brethren.

29 Wherefore, indeed, having been summoned, I
came without objecting. Therefore I ask for what matter you summoned me."

Wherefore: Grk. dio (from dia,
"through," and hos, "which"), inferential conj., therefore, for this
reason, on account of which, wherefore. Peter indicates that the revelation
described in the previous verse came before he departed Joppa. indeed:
Grk. kai, conj., used here intensively. having been summoned: Grk.
metapempō, aor. part. See verse 5 above. I came: Grk. erchomai,
aor., 'to come or arrive' with focus on a position from which action or movement
takes place. without objecting: Grk anantirrētōs, adv., without
objecting, without contradiction, without hesitation, i.e., promptly. The word
occurs only here in the Besekh. Peter
had a willingness to respond to any instruction clearly communicated from the
Lord. He may have been perplexed about the message of the vision (verse 17), but
he had no hesitation in obeying the Spirit when He said, "Go with them" (verse
20).

30 And Cornelius was saying, "Four days ago
until this hour, I was praying during the ninth hour in my house; and
behold, a man stood before me in bright clothing,

And: Grk. kai, conj. Cornelius was saying:
Grk. phēmi, impf. See verse 28 above. Four: Grk. tetartos,
adj., fourth, the fourth part of a whole. days: pl. of Grk. hēmera.
See verse 3 above. ago: Grk. apo, prep., lit. "from four days."
until: Grk. mechri, adv. expressing a limit, here temporal; as far
as, until, even to. this: Grk. houtos, demonstrative pronoun.
hour: Grk. hōra. See verse 3 above. Cornelius is counting days
forward from the time of the angel's appearance (Metzger 330). He may have said
this in a state of awe. His life was about to undergo a major change and it was
incredible that it took place in such a short amount of time. He also recognizes
the providential nature of the timing of Peter's arrival as occurring in the
same hour as when the angel appeared. I was praying: Grk. proseuchomai,
pres. mid. part. See verse 2 above.

the ninth hour: Grk. ennatos, adj., i.e., the
Jewish minchah (CJB, TLV). See verse 3 above. in: Grk. en,
prep. my: Grk. egō, pronoun of the first person. house:
Grk. oikos. See verse 2 above. The mention of "my house" could mean that
Cornelius owned the house or merely that he occupied the house. Roman soldiers
were generally billeted within towns and his headquarters likely appropriated
the house for his use. In modern vernacular people will refer to housing they
rent as "my house." and: Grk. kai. behold: Grk. idou,
aor. imp. See verse 17 above. a man: Grk. anēr. See verse 1 above.
Cornelius does not use the word "angel," but gives a factual statement of his
experience. He could tell this was no ordinary man.
In Scripture angels have masculine
descriptions (Jdg 13:6; Dan 9:21; Mark 16:5; Luke 24:4), contrary to art and
media, which sometimes depicts them as female.

stood: Grk. histēmi, aor., may mean (1) cause
to be in a place or position; (2) to be in an upright position; (3) to set or
place in a balance; (4) fig. to stand ready, to be of a steadfast mind. The
second meaning applies here. before: Grk. enōpion, prep. from a
word meaning "facing" with the basic idea of being 'in sight of' or 'in the
presence of.' me: Grk. egō. Cornelius meant that one moment the
"man" was not there and the next moment he was present. in: Grk. en.
bright: Grk. lampros, adj., bright and shining, often used to
refer to high quality clothing. The word is used here of a brilliant and
glistening whiteness. clothing: Grk. esthēs, clothing, raiment,
apparel, robe. Bright white clothing is the apparel of those who dwell in
heaven, angels and God's people (Luke 24:4; Acts 1:10; Rev 3:5; 4:4; 7:9, 13;
15:6; 19:8, 14).

Textual Note: The Textus Receptus inserts "I was
fasting (Grk. nēsteuō)" after the opening phrase "Four days ago,"
which is reproduced in some versions (BRG, EHV, JUB, KJV, LITV, MEV, MW,
NKJV, WEB, YLT). The variant reading is not found in the earliest MSS, so
the NA25 gives it a "D" rating to indicate a high degree of doubt for its
validity (456). Bruce says the pietistic amplification is characteristic of
the Western Text (208). Metzger suggests that the variant reading was added
to the text by those who thought that fasting should precede baptism (cf.
Acts 9:9 and
Didache 7:4) (331).

31 and he said, 'Cornelius, your prayer has been
heard and your alms have been remembered before God.

Now: Grk. nun, adv. See verse 5 above.
then: Grk. oun. we: Grk. hēmeis, pl. pronoun of the
first person. all: pl. of Grk. pas, adj. See verse 2 above. are
present: Grk. pareimi, pres. See verse 21 above. before: Grk.
enōpion. See verse 30 above. God: See verse 2 above. to hear:
Grk. akouō, aor. inf. See verse 22 above. all: pl. of Grk. pas.
the things: pl. of Grk. ho, definite article but used here as a
relative pronoun. you: Grk. su. have been commanded: Grk.
prostassō, perf. pass. part., to give an authoritative directive, to
enjoin, order or prescribe. by: Grk. hupo, prep., i.e., "under the
authority of." the Lord: Grk. kurios. See verse 4 above. Cornelius
had used the title to address the angel and he may have meant the angel here, or
he could have meant the God of Israel, as kurios is used of Him in the
LXX. In his direct manner Cornelius means "I know you've been given a message.
So please give it."

The Message of Peter, 10:34-43

34 Then having opened his mouth, Peter
said: "upon a truth I comprehend that God is not one to show partiality,

Then: Grk. de, conj. having opened:
Grk. anoigō, aor. part. See verse 11 above. his mouth: Grk.
stoma, (for Heb. peh, mouth) the bodily organ used for speaking,
tasting, eating and drinking; mouth. The phrase "having opened his mouth" may
seem like an unnecessary statement but it is a Hebrew idiomatic expression used
to introduce an important message (cf. Job 3:1; Prov 24:7; Matt 5:2). Peter:
See verse 5 above. said: Grk. legō, aor. See verse 3 above. It's
very likely that Peter spoke in Hebrew, considering his vocabulary, and another
translated his words into Greek. This would help account for his later surprise
(verse 45 below). Perhaps Luke was an eye-witness to this extraordinary event.

upon: Grk. epi, prep. See verse 9 above. a
truth: Grk. alētheia, that which is really so, and may refer to (1)
dependability in thought and deed, (2) truth as opposed to what is false, or (3)
reality as opposed to mere appearance (BAG). In the LXX alētheia
regularly translates the Heb. emet (SH-571), "firmness, faithfulness,
truth" (BDB 54; DNTT 3:877). Peter alludes to the combined message of Yeshua
(verse 15 above) and the Spirit (verses 19-20 above). I comprehend: Grk.
katalambanō, pres. mid., to take over (1) in a physical sense to grasp;
seize, secure; or (2) in a sense of mental grasping; perceive, comprehend. The
second meaning applies here.

that: Grk. hoti, conj. See verse 14 above.
Peter then alludes to Deuteronomy 10:17 (cf. 2Chr 19:7). God: See verse 2
above. is: Grk. eimi, pres. See verse 4 above. not: Grk.
ou, adv. one to show partiality: Grk. prosōpolēmptēs (from
prosōpon, "face," and lambanō, "receive"), one who shows favoritism
or partiality, a respecter of persons. The noun occurs only here in the Besekh.
A related noun prosōpolēmpsia (respect of persons) appears four times
(Rom 2:11; Eph 6:9; Col 3:25; Jas 2:1). According to BAG these two nouns are
based on the prosōpon lambanein of the LXX (Mal 1:8), which is modeled on
the Hebrew concept of impartiality required by Torah jurisprudence (Ex 23:3; Lev
19:15; Deut 1:17; 10:17). Of interest is that these terms are not found in any
earlier Greek or Jewish literature, so they must have been coined by one of the
apostles to represent the Torah principle.

Gilbert comments that God's quality of judging impartially,
regardless of status or wealth (Deut 10:17; Sirach 35:12-13) now extends to
ethnic distinctions between Jews and Gentiles (220). God intended that the
knowledge of Him was to be shared with the world. He did not intend Israel to
hoard this knowledge. Peter had come to understand that the tradition of the
Pharisees to avoid houses of Gentiles violated this core principle of
impartiality.

35 but in every nation the one fearing Him and
working righteousness is accepted by Him.

but: Grk. alla, conj. See verse 20 above.
in: Grk. en, prep. every: Grk. pas, adj. See verse 2
above. nation: Grk. ethnos. See verse 22 above. the one
fearing: Grk. ho phobeomai, pres. mid. part. See verse 2 above.
Him: Grk. autos, personal pronoun, referring back to the mention of
God in the previous verse. The messengers had told Peter that Cornelius was a
God-fearer (verse 22 above). This character trait derives from the knowledge
that all must eventually appear before the God of Israel and be judged by Him.
In the present this "fear" is a positive motivator to live according to God's
standards (Prov 8:13),
which were known from the beginning (Gen 26:5). The Jewish Sages identified the
minimum standards (based on Gen 9:1-8) as practicing justice and abstaining from
blasphemy, idolatry, immorality, murder, robbery and eating flesh cut from a
living animal (Sanhedrin
56a;
74a).

and: Grk. kai, conj. working: Grk.
ergazomai, pres. mid. part., to work, be at work, do, carry out, either with
(1) the focus on effort itself in the course of activity, or (2) the result of
effort. Both of these meanings can have application here. righteousness:
Grk. dikaiosunē, a state that is in accord with standards for acceptable
or anticipated behavior, uprightness, righteousness, justice. In the LXX
dikaiosunē normally renders Heb.tzedaqah
(SH-6666), first used in Genesis 15:6 of Abraham's faithfulness being considered
as righteousness. The noun is often used to describe the character of God (Ps
5:8; 35:24; Isa 5:16; 42:21; Jer 9:24), as well as the Davidic king, the Messiah
(Ps 72:1; Jer 23:5) (DNTT 3:354).

In the Tanakh the concept of tzedaqah refers to
right or ethical character and behavior that is in keeping with the covenantal
relationship with God. So, righteousness is more relational than legal. The term
also carries the sense of salvation (deliverance) and judgment (justice).
Righteousness primarily has human relationships as its focus and therefore
righteousness strengthens the community. So "working righteousness" is not just
abstaining from harmful behavior, but doing good for others. In other words,
Peter declares that God welcomes all who do right by
their neighbors,
just as Cornelius was doing by his Jewish neighbors.

is: Grk. eimi, pres. See verse 4 above.
accepted: Grk. dektos may mean (1) acceptable, as of a time when
acceptance takes place; or (2) accepted as of receiving a welcome. In the LXX
dektos generally renders Heb. ratsōn, goodwill, favor or acceptable
(BDB 953). In the Torah ratsōn is used to refer to the acceptability of
the one making a sacrificial offering, namely a priest (Ex 28:38) or the
offering itself (an animal without defect or the "first fruits" of harvest) that
would make the person's offering acceptable to God (Lev 1:3; 19:5; 22:19, 21;
29; 23:11).

by Him: Grk. autos. Peter swerved into the
truth revealed by the angel that the prayers and almsgiving of Cornelius had
been accepted by God as a memorial offering. Peter's
analysis alludes to the provision of the Old Covenant for the Court of the
Nations at the temple in which foreigners could offer petitions to the God of
Israel (cf. 1Kgs 8:41-43; Isa 56:7; Mark 11:17).Stern says that the Judaism of the rabbis has a
comparable teaching that among the nations there are righteous people "who have
a share in the world to come" (citing ToseftaSanhedrin 13:2). The
Tosefta ("supplement") indicates that first century Sages were divided on this
matter with Gamaliel II and Eliezer insisting that heathens and their children
had no share in the world to come (based on Malachi 4:1 and Psalm 9:17).

Yehoshua, on the other hand, asserted there would be some Gentiles in the world to come
because of the Scripture, "ADONAI
preserves the simple" (Ps 116:6) and the ones judged are those who "forget God"
(Ps 9:17). The Pharisees generally affirmed the principle of Daniel 12:2 that at
the time of the judgment some people would receive everlasting life and others
everlasting contempt. In making this judgment God would apply the same standard
to Jew and Gentile.

"But the heretics and renegades
and traitors and Epicureans, and those who denied the Law, or separated
themselves from the ways of the congregation, or denied the resurrection of the
dead, and all who sinned and caused the many to sin, like Jeroboam and Ahab, and
who set their dead in the land of the living, and stretched out their hands
against the Temple, Gehenna is shut up after them, and they are condemned in it
for ever." (Tosefta Sanhedrin 13:4)

Some Pharisees believed that God
would resurrect a third of those sent to Gehenna and they would afterward serve
God, based on Zechariah 13:2 and 1Samuel 2:6. (See Herbert Danby's translation
of the
Tosefta, pp. 122-124). This belief in a kind of purgatory has no foundation
in Scripture. God's judgment after death is final (cf. Luke 16:19-23; Heb 9:27;
Rev 20:11-15). However, Peter does not mean that being accepted by God equaled
salvation for Cornelius, because the New Covenant had been inaugurated by the
atoning death of Yeshua.

36 The word that He sent to the sons of Israel,
proclaiming the good news of peace through Yeshua the Messiah, this one
is Lord of all.

The word: Grk. logos. See verse 28 above.
that: Grk. hos, relative pronoun. See verse 5 above. He sent:
Grk. apostellō, aor. See verse 8 above. The subject is God. to the
sons: pl. of Grk. huios, a male offspring or descendant, whether by
direct birth or by more remote ancestry. In the LXX huios renders Heb.
ben (SH-1121, "son," "son of"), which is used in three distinctive ways: (1)
to identify direct paternity; (2) to mean not the actual father but a more
distant ancestor; or (3) to mean in a broader sense of having the
characteristics of.

of Israel: Grk. Israēl, a transliteration of
the Heb. Yisrael, which means "God prevails" (BDB 975). The name first
appears in Genesis 32:28 where the heavenly being with whom Jacob struggled
said, "From now on, you will no longer be called Ya'akov, but Isra'el; because
you have shown your strength to both God and men and have prevailed" (CJB). The
announcement, occurring before Jacob's reconciliation with his brother Esau, was
prophetic because not until three chapters later do we read that the name change
was made permanent (Gen 35:9-12). The phrase "sons of Israel" emphasizes
covenant identity over sectarian parties that defined first century Judaism.

proclaiming the good news: Grk. euangelizō,
pres. mid. part. (from eú, "good, well" and angellō, "announce,
herald"), to announce the good message, and is used to mean (1) pass on
information that provides good tidings to the recipient, and (2) spread good
tidings of God's beneficial concern. In the LXX euangelizō stands for
Heb. basar, to publish or bear tidings, whether good or bad (DNTT
2:108-109). Many Christian versions translate the verb as "preaching," but Jews
consider "preaching" to be so associated with Christianity as to misrepresent
the Jewish context. Some versions have "announcing" (AMP, CJB, NIV, NTE, TPT)
and others have "proclaiming" (CEB, CSB, GNB, HNV, LEB, MW, NET, TLV, YLT).

of peace: Grk. eirēnē, peace, which
may refer to either (1) a state of harmony as a result from cessation of
hostilities, whether in political or personal relationships; or (2) a state of
well-being, a characteristic of the Messianic age and divine favor. In the LXX
eirēnē renders Heb. shalom (SH-7965), completeness, soundness,
welfare, or peace (BDB 1022). In Jewish culture shalom is never peace in
the negative sense, the absence of conflict, but the possession of everything
that makes for man's highest good. The biblical word "peace" is primarily
relational in scope and does not necessarily depict an emotional state. The
"good news of peace" is the promise of having peace with God (cf. Rom 5:1).

through: Grk. dia, prep. See verse 21 above.
Yeshua: Grk. Iēsous, a transliteration of the Hebrew name
Yeshua ("Jesus" in Christian Bibles). Yeshua is a
contraction of the Hebrew name Y’hoshua ("Joshua"), which means "YHVH
[the LORD] is salvation" (BDB 221). The
meaning of his name is explained to Joseph by an angel of the Lord, "You shall
call his name Yeshua, for he will save his people from their sins" (Matt 1:21).
By virtue of His incarnation and Jewish mother, Yeshua must still be a Jew. The
English rendering of "Jesus" originated with the Mace New Testament in 1729. For
more information on the meaning of his name and his titles, see my article
Who is Yeshua?

the Messiah: Grk. Christos (from chriō,
to anoint), the expected fulfiller of the hopes of Israel for an end-time
deliverer, the Messiah. In Greek culture christos had no religious
connotation at all and described someone smeared with whitewash, cosmetics or
paint (DNTT 2:334). Jewish translators of the LXX chose Christos to
render Heb. Mashiach (SH-4899), Anointed One, and in so doing infused new
meaning into the Greek word. Mashiach is used in the Tanakh for the
Messiah (Ps 2:2; Dan 9:25-26) and this usage defined the term among Jews in the
first century. Thus, "Messiah" has special meaning as
the hope of Israel, whereas the word "Christ" used by Christians has an alien
and even negative meaning to Jews (Stern 1-2). For a discussion of Jewish
hope and expectation of the Messiah see my article
The Messiah.

this one: Grk. houtos, demonstrative pronoun.
See verse 6 above. The pronoun is masculine so many versions translate the
pronoun with "he." is: Grk. eimi, pres. See verse 4 above.
Lord: Grk. kurios. See verse 4 above. of all: pl. of Grk.
pas, adj. See verse 2 above. Yeshua is not only
King of Israel (John 1:49). but Lord over all peoples of the earth (cf. Josh 3:13; Mic
4:13; Zech 6:5; Rom 10:12).

37 You know the report having taken place
throughout all of Judea, having begun from Galilee, after the immersion which
Yochanan proclaimed,

You: Grk. humeis, pl. pronoun of the second
person. The pronoun likely addresses the crowd, which included Jews. know:
Grk. oida, perf., to have seen or perceived,
hence to know. The verb is used for experiential knowledge. In the LXX oida
occurs frequently to render Heb. yada (SH-3045), to know, (e.g.,
Gen 3:5; 4:1), which in most occasions refers to a personal knowledge, primarily
by experience but also by learning (DNTT 2:395). Peter implies that people in
the crowd had specific knowledge of what he was about to say. the report:
Grk. rhēma. See verse 22 above. Peter omits a narrative of the nativity
of Yeshua and begins as does Mark in his biographical work. Indeed, Peter's
summary of Yeshua's life and ministry also serves as a condensation of Mark.

having taken place: Grk. ginomai, aor. mid.
part. See verse 4 above. throughout: Grk. kata, prep., the root
meaning is "down," but with the adjective and noun following being in the
genitive case the meaning is "throughout" (Thayer). all: Grk. holos,
adj. See verse 22 above. of Judaea: Grk. Ioudaia (for Heb.
Y'hudah), transliterates the Latin provincial name of Iudaea. The
territorial name of Ioudaia had two uses. First, Ioudaia referred
to the historic territory of Judea that lay between Samaria on the north and
Idumea on the south (Matt 2:1; 3:5; 4:25; 24:16; Mark 3:7; 13:14; Luke 2:4; John
4:3, 47, 54; Acts 1:8; 8:1; 9:31). See the
map.

Second, Ioudaia referred to the Roman province of
Judaea, which comprised Samaria, Judea and Idumea with its capital at Caesarea
(Luke 1:5; 23:5; Acts 10:37; 11:1, 29).
See the
map. Peter probably had the second meaning in mind
(especially considering the point of view of Cornelius), since Yeshua's
ministry ranged over the entire land from Caesarea Philippi to Jerusalem. In
addition, the Prefect of Judaea had authority over the tetrarchies of Antipas
and Philip while they existed. By this time those territories were totally under
the control of the Roman Prefect.

having begun: Grk. archomai (from archō,
to commence, to rule), aor. part., used here to denote the staring point.
from: Grk. apo, prep. See verse 23 above. Galilee: Grk.
Galilaia, from the Heb. Galil, lit. "circle" or "region." Galilee was the
northern part of Israel above the hill country of Ephraim and of Judah and
encompassed the areas originally given to the tribes of Naphtali, Asher,
Issachar, Zebulun, and Dan. To Jews in the first century the Galil
included territory on the east side of the Jordan and around the lake
("Galilee," JE). (See the map
here.) Peter alludes to the beginning of the public ministry of Yeshua in
Galilee where Peter received his appointment as apostle. However, Peter passes
over the fact that he had first encountered Yeshua a year earlier in the
vicinity of Bethany of Judea (John 1:28, 35-42).

after: Grk. meta, prep. The preposition
alludes to a chronological sequence of events. the immersion: Grk.
baptisma (from baptizō, to submerge or immerse), ceremonial washing;
plunging, dipping, immersing. Unlike the verb baptizō the noun
baptisma does not occur in the LXX or other Jewish sources before the
apostolic writings. However, the corresponding Hebrew word is tevilah,
"dipping, immersing" (Jastrow). The translation of "immersion" rather than
"baptism" is to be preferred as best representing Jewish culture.

Three important elements define Jewish immersion. First,
Jewish immersion was (and is) self-immersion. No one touches the one immersing
and no one needs to put the penitent under for it to be valid. Second, Jewish
immersion is gender-specific. That is, men are not present when women immerse
and vice versa for the
sake of modesty. Third, among Jews ablutions of all kinds are not
performed by people under bar/bat mitzvah age when a boy or girl became
fully accountable to the Torah. Ordinary ritual immersion took place privately
in a mikveh ("ritual bath") at a synagogue or the Temple.

Ritual washings, as prescribed in Leviticus, occurred on a
variety of occasions, including (1) restoring the right to join in worship after
a period of illness, menstruation or contact with a dead body (Niddah
29b;
30a); and (2) preparing for Temple ceremonies, including priests and
Levites engaged in leading or conducting rituals, as well as pilgrims who came
to Jerusalem for the annual feasts (Sanh.
39a;
Yoma 88a). In the first century there were many ritual pools that
surrounded the Temple area for ritual purification. Excavations of the southern
wall of the Temple area have uncovered dozens of mikva'ot. (See pictures
at
BibleWalks.com.) The Talmud tractate
Tohoroth ("Cleansings”) explains the ritual procedures.

which: Grk. hos, relative pronoun. Yochanan:
Grk. Iōannēs attempts to transliterate the Heb. Yōchanan ("John"
in Christian Bibles) and means "the Lord is gracious," an apt description of the
one who would prepare the way of the Messiah (Stern 15). The Greek name ends
with a sigma as customary for masculine names. The Mace New Testament (1729) was
the first to use the spelling of "John." I use "Yochanan" to distinguish the
Immerser from John the apostle. Yochanan was the son of Zechariah, the priest,
and Elizabeth, and was a cousin (degree unknown) of Yeshua, born in Hebron just
six months before Yeshua (cf. Luke 1:26, 36, 56-57). See my nativity commentary
on
Luke 1.

The apostolic narratives do not say where Yochanan spent
his time from his youth in Hebron to when he appeared as the Immerser. Some
scholars believe he spent time with the Essenes before commencing his ministry
as Messiah's forerunner ("the word of God came to Yochanan in the wilderness,"
Luke 3:2), but Scripture and Jewish literature make no mention of any
association with the Essenes. Yochanan's public ministry began in the Autumn of
AD 26. (See my commentary on John
1:6). Peter's brother Andrew had been a disciple of Yochanan, so Peter had a
personal knowledge of Messiah's forerunner (John 1:35, 40).

proclaimed: Grk. kērussō, aor., to make a
public announcement in the manner of a herald, to proclaim. Peter alludes to the
requirements of Yochanan and his message that were the hallmarks of his
immersion ministry. First, as a priest Yochanan could have conducted his
immersion ministry at a local mikveh, but instead he had people come to
the Jordan River to immerse themselves in a public demonstration (Matt 3:6; John
1:28). For Yochanan the Jordan served as the most "kosher" mikveh with
its continuous flow of fresh water, the most practical from the standpoint of
handling large crowds and perhaps the most spiritual for its symbolic value.

Second, the immersion was representative of repentance and
inner purification in order to obtain divine mercy and prepare for the coming
Kingdom of God (Matt 3:2, 8, 11; Mark 1:4-5; Luke 3:3; John 1:6-7). The
immersion was a commitment to leave a life pattern of sin (Luke 3:10-14). We
should note that Yochanan would not have put his hands on the immersion
candidates and assisted
them under the water as occurs in the Christian ritual. In Yochanan's ministry
there was no immersion of infants. Only those who repented, i.e. adults,
immersed themselves.

38 "Yeshua, the one from Nazareth, how God
anointed him with the Holy Spirit and power, who went about doing good
and healing all those being oppressed by the devil, because God was with Him.

Yeshua: See verse 36 above. the one: Grk.
ho, definite article but used here as a demonstrative pronoun. Bible
versions leave the article untranslated. from: Grk. apo, prep.
Nazareth: Grk. Nazaret, which transliterates the Heb. Natzeret
("watchtower"), the name of a town in Galilee. Nazareth was located about
seventy miles northeast of Jerusalem in lower Galilee about halfway between the
Sea of Galilee and the Mediterranean Sea. It lay in the hill country north of
the Plain of Esdraelon. The hills formed a natural basin with three sides, but
open toward the south. The city was on the slopes of the basin, facing east and
southeast. A Roman road from Capernaum westward to the coast passed near
Nazareth, over which Roman legions frequently traveled.

The small town does not appear in the Tanakh at all and
only came to prominence because of its association with Yeshua. The naming
convention of identifying persons by place of origin distinguished them from
other persons with the same name. "Yeshua" was not an uncommon name, so this
Yeshua is often identified with his hometown (Matt 2:23; 21:11; 26:71; Mark
1:24; 10:47; 14:67; 16:6; Luke 4:34; 18:37; 24:19; John 1:45-46; 18:5, 7; 19:19;
Acts 2:22; 3:6; 4:10; 6:14; 22:8; 26:9).
Yeshua was also known as "the Galilean" (Matt 26:69).

how: Grk. hōs, adv.
See verse 7 above. The adverb functions here to add an explanatory extension to
the narrative. God: the God of Israel. See verse 2 above.
anointed: Grk. chriō, aor., to anoint in order to consecrate for special
service. Israelite kings were crowned and priests were ordained in a ceremony of
anointing with olive oil, which invested them with the authority of their
positions. Yeshua was not physically anointed as part of his commissioning for
ministry, although he was anointed with nard in preparation for his death (Mark.
14:3-8; John 12:3), so in that sense he was physically anointed for his final
and greatest ministry. him: Grk. autos, personal pronoun.

withthe: There is no definite article
in the Greek text. Holy: Grk. hagios, adj., set apart for
dedication to the interests or expectations of deity. The term is used of sacred
things, places, people, angels and God. In the LXX hagios translates Heb.
qadôsh (SH-6918), which means separate, sacred, holy. Qadosh is
first used of God in Leviticus 11:44. Spirit: Grk. pneuma (for
Heb. ruach), wind, breath or spirit; here referring to the Holy Spirit.
Pneuma is used for the human spirit and transcendent beings (Matt 8:16;
Heb 1:14), particularly the Spirit as God's self-expression (Gen 1:2; Mark
1:10).

In Scripture "holy" is only used as an adjective of
"spirit" to refer to the Holy Spirit, a name or face of God. "Holy Spirit" is
not the title of a separate being, because God is Spirit (pneuma ho theos,
John 4:24), just as God is the Word (John 1:1). The specific name "Holy Spirit"
occurs only three times in the Tanakh (Ps 51:11; Isa 63:10, 11) given as
Ruach Qodesh. The Holy Spirit is identified by three other forms in the
Tanakh (Ruach Elohim, Gen 1:2; Ruach YHVH, Jdg 3:10; and Ruach
Adonai YHVH, Isa 61:1). The Hebrew forms never appear with the definite
article. Yeshua was anointed with the Spirit in accordance with Isaiah 61:1
after his immersion and before facing his wilderness test (Matt 3:16).

and: Grk. kai, conj. power: Grk.
dunamis (from dunamai, "having ability"), the quality or state of
inherent power or power residing in a thing or person by virtue of its nature.
The verb may mean either (1) the ability to function effectively; power, might;
or (2) express the exhibition of a singular capability. The noun is used here
specifically of the power to do wondrous things or perform miracles. Peter makes
an important clarification about the incarnation. Yeshua, the Son from heaven,
had reduced himself in order to be fully human (Php 2:7) and thereby imposed
significant limitations on his physical abilities. The Holy Spirit enhanced
Yeshua's divine ability to perform signs and wonders.

by: Grk. hupo, prep. the devil: Grk.
diabolos, adj., slanderer, false accuser. Diabolos occurs 21 times
in the LXX to translate the Heb. word satan, "adversary," mostly of the
angelic adversary (13 times in Job alone), but also a wicked human opponent
(e.g. 1Kgs 11:14, 23, 25). Diabolos occurs 38 times in the Besekh,
primarily in reference to Satan (DNTT 3:468f). Scripture presents this
super-human person as real, and not a literary fiction. The term is also used of
human adversaries, such as Judas (John 6:70), Elymas the magician (Acts 13:10)
and slanderers (1Tim 3:11; 2Tim 3:3; Titus 2:3).

The devil (aka "Satan") was created by God in the beginning
with all the other angels. Scripture gives no information about the creation of
angels, although they must have been created very early in the creation week.
Precisely when and how Satan became evil remains a mystery. Hints as to his
origin are found in two passages directed initially to the kings of Tyre (Ezek
28:11-17) and Babylon (Isa 14:12-15). These passages indicate that Satan was not
created to be an adversary or a deceiver. His sin was pride and in his arrogance
he believed he could overthrow God and reign over creation.

In the Tanakh Satan appears most frequently in the book of
Job. God's repeated emphasis in Job on His creation of the space-time-matter
universe hints that Satan may have come to consciousness in the waters that were
formed on the second day. The creation scientist Dr. Henry Morris suggests that
"Even though they [the angels] had later observed God create the earth, stars,
and living beings [Job 38:4-7], they had not seen him create the universe
itself. Thus, Satan may have persuaded himself that God, like the angels, must
have simply 'evolved' somehow, out of the eternal primordial chaos" (The
Remarkable Record of Job, Baker Book House, 1988; p. 52). Thus, Satan
inspired the original evolutionary mythology and its modern "scientific"
incarnation that pervades human institutions.

In the Besekh we learn that from the beginning the devil
was a liar (in relation to Chavvah, Eve) and a murderer (in relation to
Abel) (John 8:44). Satan is the chief opponent of Yeshua and the good news (Mark
4:15), a tempter (Mark 1:13), the ruler of this world (John 12:31; 1Jn 5:19),
and the head of a demonic empire (Mark 3:23-26). Satan is the accuser of the
brethren (Rev 12:10), going about as a roaring lion seeking whom he may devour
(1Pet 5:8). The devil is wholly committed to the destruction of all that is good
and holy. The phrase oppressed by the devil alludes to the many mentions
in the apostolic narratives of people who were afflicted by demons and unclean
spirits, who are part of Satan's regime. The devil bears ultimate blame for
their torment.

The demon's control over a person is emphasized in various
stories by Yeshua's command to "come out" (Mark 1:25; 5:8) or the description of
"casting out" (Mark 1:34). The sheer number of such occurrences indicate an
invasion of unclean spirits instigated by the devil and coincidental with the
incarnation of Messiah. The demonic activity was unprecedented in Israelite
history. The Tanakh contains only a few accounts of spirit activity (Job
4:12-18; Jdg 9:23-24; 1Sam 16:14-16, 23; 18:10; 19:9; 1Kgs 22:21-24; 2Chr
18:21-22). All the people Yeshua freed from the power of the devil were victims
and random targets, not practitioners of the occult. For the symptoms of extreme
demon affliction see my commentary on
Mark 5:1-13).

because: Grk. hoti, conj. See verse 14 above. God was: Grk.
eimi, aor. See verse 4 above. with: Grk. meta, prep.
him: Grk. autos. Stern notes that this
verse mentions Father, Son, and Holy Spirit. The record of the apostolic
narratives is that Yeshua overcame the devil in his wilderness testing (Matt
4:10), as well Satan's efforts to derail his atoning ministry (Luke 22:31; John
13:2, 27), and in the lives of people by freeing them from demonic oppression
(Mark 1:34).

39 "And we are witnesses of all things
that he did both in the region of the Jews and in Jerusalem, whom also they
killed having hung on a cross.

And: Grk. kai, conj. we: Grk.
hēmeis, pl. pronoun of the first person. Peter does not clarify the plural
"we," but apparently the brothers who accompanied him from Joppa had previous
personal knowledge of Yeshua. are witnesses: pl. of Grk. martus,
one who attests the fact or truth of something, often used in a legal context of
who testifies before a legal proceeding regarding first hand knowledge (cf. Matt
18:16; Acts 7:5). of all things: pl. of Grk. pas, adj. that:
Grk. hos, relative pronoun. he did: Grk. poieō, aor. See
verse 2 above. Peter implies that the six brothers who accompanied him from
Joppa were also personal witnesses of the ministry of Yeshua. Since he does not
identify them as apostles, then they could have been among the many unnamed
disciples who followed Yeshua (John 4:1; 6:66) or even among the seventy Yeshua
chose (Luke 10:1).

both: Grk. te, conj. See verse 22 above.
in: Grk. en, prep. the region: Grk. chōra may refer to
(1) a stretch of territory as contrasted with owned property or open country
contrasted with city, region, area; or (2) an area under a proprietor, landed
property or fields. The first meaning applies here. Some versions have
"countryside" which emphasizes the rural area (CJB, HNV, NEB, NJB, OJB, TLV).
However, the term chōra refers to an area that includes towns and
villages surrounding the metropolis (Thayer). Many versions have "country."
of the Jews: pl. of Grk. Ioudaios. See verse 22 above. Some versions
translate the plural noun as singular with "Judean" (CSB, CJB, HCSB, MW,
Phillips, TLV) or "Judea" (CEB, HNV, NCV, NET, NLT, NRSV).
Peter alludes to the
Jewish focus of Yeshua's ministry (Matt 10:6; 15:24), the fact that Yeshua did
not enter any Hellenistic city (cf. Matt 10:5), and his ministry included areas
outside of Judea.

and: Grk. kai. in: Grk. en.
Jerusalem: Grk. Ierousalēm, a transliteration of Heb. Yerushalaim
("the dwelling of peace"). The city is situated some 2500 feet above sea level
and eighteen miles west of the northern end of the Dead Sea, is renowned as the
capital of all Israel. Jerusalem was the center of Jewish religion with its
beautiful temple and jurisprudence with the presence of the Jewish supreme
court. More importantly, Jerusalem is the city God favors above all other cities
of the earth and the focus of His covenantal faithfulness (Ps 135:21; 147:2;
Ezek 5:5; Zech 2:8). The city figured prominently in Messianic expectation (Isa
59:20; 62:11; Zech 9:9). Jerusalem is the "city of the great king" (Matt 5:35).
It was the city in which Yeshua spent considerable time and where he concluded
his ministry before his death.

whom: Grk. hos. also: Grk. kai.
they killed: Grk. anaireō, aor., 3p-pl., remove by causing death;
take away the life of, make an end of, murder, kill. Some versions have "people
killed" (GW, NOG, VOICE). The third person plural form probably alludes to the
Judean authorities of whom Peter had charged with the death of Yeshua four times
previously (Acts 2:23; 3:15; 4:10; 5:30), as well as Pilate and the Roman
soldiers acting on his orders, of which Cornelius probably knew. On those prior
occasions Peter used two other verbs for putting Yeshua to death: (1) in 3:15,
he used apokteinō, to kill; (2) and in 5:30, he used diacheirizō,
to lay violent hands on; slay, kill.

having hung: Grk. kremannumi, aor. part., to
hang, hang up or suspend. The verb occurs seven times in the Besekh, four of
which pertain to execution (Luke 23:39; Acts 5:30; Gal 3:13). Hanging was one of
the four approved methods of capital punishment among the Jews (Sanh.
7:1). In 2:23 Peter used the verb prospēgnumi, "nail to a cross," and
in 4:10 he used stauroō, "crucify." on: Grk. epi, prep.
a cross: Grk. xulon, a product of a fibrous plant, a growing tree,
but also anything made of wood; including (1) firewood, timber for building, (2)
a wooden furnishing, table or a bench, (3) a weapon, such as a club or a staff;
(4) an instrument of punishment, such as stocks, a wooden collar, a gallows or a
stake on which a criminal was impaled, a gibbet or the cross-bar of a
crucifixion stake (LSJ). The fourth meaning applies here.

In the LXX xulon
translates Heb. ets (SH-6086), tree, first in Genesis 1:11.
Speaking in Hebrew Peter would have said ets,
probably an allusion to Deuteronomy 21:22–23,

"And if a man has committed a sin
deserving of death and he is put to death, and you hang him on a tree, 23 his
corpse shall not pass the night on the tree, but surely you shall bury him that
day, for he who is hanged is accursed of God, and so that you not defile the
land, which ADONAI your God is giving you
as an inheritance." (BR).

The Hebrew word ets is used of botanical trees from
which individuals were hung as punishment (Gen 40:22; Josh 8:29; 10:26; 2Sam
21:6-9), as well as a gallows on which someone was hung (Esth 2:23; 7:9-10;
9:25). The LXX renders ets in those passages with xulon.
Death was by strangulation. Xulon occurs
20 times in the Besekh, five of which refer to the implement of Yeshua's
execution, three times by Peter (Acts 5:30; 10:39; 1Pet 2:24) and twice by Paul
(Acts 13:29; Gal 3:13). The usual word for "cross" is
stauros (Luke 23:26), so the use of xulon is probably meant to
emphasize that Yeshua bore the curse as a sin offering for mankind.

Many versions translate xulon here with "cross," but
more have "tree," which can be misleading. Peter
obviously did not mean a botanical tree, for which there is another Greek word (dendron).
The CJB has "stake." Indeed, Stern uniformly
uses "stake" or "execution-stake" in place of "cross" in his Complete Jewish
Bible. He explained his translation decision by saying that for centuries
Jews were put to death under the sign of the cross by persons claiming to be
followers of the Jewish Messiah. Therefore the cross symbolizes persecution of
Jews. He says, "As a Messianic Jew, still feeling the pain on behalf of my
people, I do not have it in me to represent my New Testament faith by a cross"
(41).

Stern's rationale for "stake" is
understandable from a Jewish point of view, but we must interpret not
just what Peter said, but what he meant, considering the fact that he was
addressing a Roman soldier and Roman soldiers carried out the crucifixion of
Yeshua. Moreover, for the apostles the execution of Yeshua on a Roman cross
came to represent the power of God for salvation (1Cor 1:18) and reconciliation
between God and man (Eph 2:16). The cross of Messiah accomplished atonement (Col
2:14; 1Pet 2:24).

40 "This one God raised on the third day and
granted him to become visible,

This one: Grk. houtos, demonstrative pronoun.
Many versions have "him." Also, many versions begin the verse with the
conjunction "but," except that the Geek text contains no conjunction in that
position. God: the God of Israel. See verse 2 above. raised: Grk.
egeirō, aor. See verse 26 above. The verb is used here in the sense of
recalling the dead to life. Peter used this verb for the resurrection of Yeshua
on three prior occasions (Acts 3:15; 4:10; 5:30). Peter had previously said that
the "God of our fathers" raised Yeshua (Acts 5:30), but Paul will later clarify
that "God the Father" raised Yeshua (Gal 1:1). on: Grk. epi, prep.
the third: Grk. tritos, ordinal number (from treis,
"three"), third in a sequence. day: Grk. hēmera. See verse 3
above.

By Jewish reckoning part of a day counted as a whole. After
all, the first mention of "day" in the Bible is for a period of light (Gen 1:5).
The manner of counting days inclusively is mentioned in Hosea where it says,
"after two days He will revive us, on the third day He will raise us up, and we
shall live in His presence" (Hos 6:1-3 CJB). Then Yeshua mentioned the third day
in a sequence when he said, "today and tomorrow, and the third day I reach my
goal." (Luke 13:32). Noteworthy is the fact that Isaac and Jonah were delivered
from death on the third day (Gen 22:1-5; Jon 1:13-17; 2:10). Yeshua obviously
did not spend 72 hours in a tomb. The third day is not actually counted from the
time of crucifixion on Friday.

Yeshua stated the timeline as beginning with "being
delivered into the hands of the chief priests" (Mark 9:31). The "third day" of
Yeshua's resurrection was Sunday, which began at sundown the previous evening.
The apostolic narratives indicate that at least by the fourth watch (3—6 a.m.)
Yeshua's body was given life by the Father and he disappeared from the tomb
(Mark 16:2; John 20:1). So counting backwards, the second day of the sequence
began Friday evening after his burial and the first day began Thursday evening
during the last supper which Judas departed to complete his betrayal of Yeshua
to the chief priests (John 13:21-30).

and: Grk. kai, conj. granted: Grk.
didōmi, aor., generally to give something to someone, often with the focus
on generosity. Here the verb has the meaning of allow, grant or permit (Mounce).
In the LXX didōmi generally renders Heb. natan (SH-5414, first in
Gen 1:29), to give, put or set, with the same range of meaning (DNTT 2:41).
him: Grk. autos, personal pronoun. to become: Grk. ginomai,
aor. inf. See verse 4 above. visible: Grk. emphanēs, readily
perceptible, obvious to the sight, visible. This testimony emphasizes that the
resurrected Yeshua was not a ghost (cf. Luke 24:36-40; John 20:24-29). This
gracious act of the Father was for the sake of the followers of Yeshua.

41 not to all the people, but to witnesses
having been chosen beforehand by God, to us who ate with and drank with him
after raising him from the dead.

not: Grk. ou, adv. to all: pl. of Grk.
pas, adj. See verse 2 above. the people: Grk. laos, a group
of humans, understood geographically or ethnically, and often in the apostolic
narratives people groups associated with the God of Israel.
Here and elsewhere in Scripture laos is
viewed in contrast with the ruling class. The term corresponds to the Heb.
am-ha'aretz, "people of the land," i.e., the people of Israel. but:
Grk. alla, conj. See verse 20 above. to witnesses: pl. of Grk.
martus. See verse 39 above. having been chosen beforehand: Grk.
procheirotoneō (from pro, "before" and xeironteneō, "stretch
out the hand"), aor. part., to choose or appoint beforehand. The verb occurs
only here in the Besekh.

by: Grk. hupo, prep., under the authority of.
God: the God of Israel. See verse 2 above. to us: Grk. hēmeis,
pl. pronoun of the first person. Peter probably does not include any of the
brothers who accompanied him from Joppa in "us." With the following
qualification he at the very least alludes to the Eleven apostles, plus a few
others. who: pl. of Grk. hostis, relative pronoun used as a
generalizing reference to the subject of a verb, 'anyone,' or 'whoever.' ate
with: Grk. sunesthiō, aor., 1p-pl., to share a meal with, to eat
with. and: Grk. kai, conj. drank with: Grk. sumpinō,
aor., 1p-pl., to drink with, especially in the context of a meal. Wine was a
customary drink at Jewish meals. him: Grk. autos, personal
pronoun; a reference to Yeshua.

after: Grk. meta, prep. raising: Grk.
anistēmi, aor. inf. See verse 13 above. This verb is often used of
restoration to life from death (Matt 12:41; Mark 9:9-10; 12:23, 25; Luke 16:31;
24:46; John 6:40; 20:9; Acts 13:34; 17:3, 31; Eph 5:14). him: Grk.
autos. from: Grk. ek, prep. the dead: Grk. nekros,
without life in the physical sense; dead. The temporal reference of "after
raising" alludes to the forty days that transpired between the resurrection of
Yeshua and his ascension to heaven (Acts 1:3). Bruce says that Luke is the only
writer to mention Yeshua eating with his disciples after his resurrection (Luke
24:30, 41-43), but John records a meal that Yeshua shared with his disciples in
Galilee (John 21:12-13). During the forty days a considerable number of people
saw the risen Messiah (cf. 1Cor 15:6), but it is unknown how many shared a meal
with him.

Additional Note: The Evidence of a Few

An objection by Pinchas Lapide,
an Orthodox Jewish scholar, to accepting Yeshua as Messiah based on his
resurrection is that he was not seen by all the Jewish people, but only by
relatively few witnesses (Stern 260). In contrast, Lapide points out that the
entire nation of Israel saw God descend on Mount Sinai (Ex 19:11) and
consequently said, "We will do and we will hear" (Ex 24:7). Lapide overlooks the
fact that those Israelites did not manifest true faith, since they turned away
from God to idolatry. Their profession of obedience did not produce it. Yeshua
makes this point in the parable of the rich man and Lazarus.

The rich man in Hades implores
father Abraham to send someone to his five brothers to warn them about the place
of torment. Abraham replied that the brothers have Moses and the Prophets, so
they should heed Scripture. But the rich man said, "but if someone goes to them
from the dead, they will repent!" Abraham then replied, "If they do not listen
to Moses and the Prophets, they will not be persuaded even if someone rises from
the dead" (Luke 16:27-29). Stern comments that God's choice to reveal the risen
Yeshua to only a small number does not excuse disbelief, because the evidence is
sufficiently weighty to convince a reasonable and open-minded person.

42 "And he directed us to proclaim to the
people, and to earnestly testify that this is the One having been appointed by
God as Judge of the living and the dead.

And: Grk. kai, conj. he directed: Grk.
parangellō, aor., to give authoritative direction; order, instruct,
direct. In the Besekh the verb is used of a wide variety of instructions, often
practical or ethical. In the LXX parangellō renders Heb. shama
(SH-8085), to hear, and meaning to cause to hear, assemble, proclaim, or summon
(DNTT 1:340). It is used of the authoritative proclamations of leaders, generals
and kings (Josh 6:7; Jdg 4:10; 1Sam 10:17; 15:4; 23:8; 1Kgs 15:22; 2Chr 36:22;
1Macc 5:58; 2Macc 13:10). us: Grk. hēmeis, pl. pronoun of the
first person. The pronoun refers back to the previous verse and the ones who ate
and drank with Yeshua between his resurrection and ascension. to proclaim:
Grk. kērussō, aor. inf. See verse 37 above. to the people: Grk.
laos. See the previous verse.

that: Grk. hoti, conj. this: Grk.
houtos, demonstrative pronoun. See verse 6 above. is: Grk. eimi,
pres. See verse 4 above. the One: Grk. ho, definite article, but
used here as a demonstrative pronoun. having been appointed: Grk.
horizō, perf. pass. part., establish a boundary or framework through
deliberate decision for an event, activity or thing; determine, appoint, ordain.
by: Grk. hupo, prep. God: the God of Israel. See verse 2
above. as Judge: Grk. kritēs, judge, generally in reference to an
official office of one presiding over a court. The term here refers to Yeshua,
to whom the Father has delegated the authority to judge (John 5:22, 30; Rom
2:16; 2Cor 5:10; 2Tim 4:1).

of the living: Grk. zaō, pres. part., be in
the state of being alive; living. and: Grk. kai. the dead:
Grk. nekros. See the previous verse. The phrase "the living and the dead"
is a Hebraic idiomatic expression that occurs several times in Scripture (Num
16:48; Ruth 2:20; Rom 14:9; 2Tim 4:1; 1Pet 4:5), which encompasses the entirety
of the human population since creation. Peter had already said that Yeshua is
Lord of all (verse 36 above), and now he declares that Yeshua will be the judge
at the last day (Matt 25:31; John 12:48; 2Cor 5:10), of those alive at his
coming and those raised from the dead (cf. 1Th 4:15; 1Cor 15:51). Peter will
later apply this idiomatic expression in his letter to those who are spiritually
alive and those spiritually dead (1Pet 4:6).

43 "To this one all the prophets testify that
through His name everyone trusting in him receives forgiveness of sins."

To this one: Grk. houtos, demonstrative
pronoun. all: pl. of Grk. pas, adj. the prophets: pl. of
Heb. prophētēs, one who is gifted with the ability for interpretation or
revelation transcending normal insight or awareness, i.e., a prophet. In ancient
Greek culture the word-group always had a religious meaning and referred to one
who predicts or tells beforehand (DNTT 3:76). In the LXX prophētēs
renders Heb. nabi (SH-5030), spokesman, speaker, or prophet; first in
Genesis 20:7. In Scripture a prophet is one who spoke on God's behalf, whether
in foretelling or forth-telling. The Hebrew prophets were a diverse group with
different personalities, vocations and manner of ministry, but they all spoke
for God under the inspiration of the Holy Spirit (2Pet 1:21). The literary works
of the prophets in the Tanakh are authoritative Scripture (Matt 5:17-19; Luke
24:44-45; 2Tim 3:16-17).

testify: Grk. martureō, pres., 3p-pl. See
verse 22 above. The present tense emphasizes the continuing inspiration and
authority of the prophets. The phrase "all the prophets testify" is not intended
to distinguish a specific portion of the Tanakh as Jews organized the Hebrew
Bible into Torah, Prophets and Writings, but simply point to those men to whom
God revealed Messianic prophecy, including the patriarchs, Moses and David. The
prophets spoke with a single voice. In other words, there is no contradiction
between the various prophets on the subject of the Messiah.

that through: Grk. dia, prep. His:
Grk. autos, personal pronoun. name: Grk. onoma. See verse 1
above. everyone: Grk. pas. trusting: Grk. pisteuō,
pres. part. (derived from pistis, trust, faithfulness), to have
confidence in the reliability or trustworthiness of some thing or someone. In
the Besekh the verb often has the sense of a personal trust in God's power and
His nearness to help. In the LXX pisteuō renders Heb. aman
(SH-539), to be reliable, to stand firm, trust, believe, be faithful, first used
in Genesis 15:6 where it describes Abraham's response to God. in: Grk.
eis, prep., lit. "into." him: Grk. autos. The prepositional
phrase "into him" emphasizes entrance into a relationship.

receives: Grk. lambanō, aor. inf. The verb
marks the transit of something from a position to another person who is the
agent with the latter being also the receptor; to take or receive.
forgiveness: Grk. aphesis, a 'letting go,' a term frequently used of
canceled penal liabilities or indebtedness. Thus by extension aphesis
means forgiveness (of) or release (from). In the LXX aphesis occurs about
50 times, 22 of which occur in Leviticus 25 and 27 for Heb. yobel
(SH-3104), designation of the 50th year on Yom Kippur (Day of Atonement).
In the fiftieth year all lands were to be restored to the original owners, and
men were to return to their families and clans. The latter provision included
giving Hebrew slaves their freedom.

Next aphesis occurs for Heb. shemittah
(SH-8059), a letting drop, a remitting, used in reference to the cancellation of
loans in the year of jubilee (Deut 15:1-9). The law established the principle
that since God shows mercy to His people on Yom Kippur by releasing them
from the judgment of sin, they were expected to show the same mercy on others at
the same time. The requirements of the Jubilee year are a graphic illustration
of the freedom that comes from forgiveness. Only once does aphesis appear
without Hebrew equivalent and that referring to the release of the scapegoat
into the wilderness to complete the atonement on Yom Kippur for the
people (LXX Lev 16:26). The scapegoat figuratively carried all the
transgressions of the people away from them, an acted out parable of cleansing
(Lev 16:30).

of sins: pl. of Grk. hamartia, which
may refer to (1) a behavioral action, a misdeed
that creates liability, every departure from the way of righteousness; (2) the
result of sinning or the condition of being sinful; or (3) an invasive evil
power. Hamartia is the dominant word for sin in the Besekh. While in
Greek culture hamartia could mean an ordinary mistake resulting from
ignorance, Scripture usage has a more serious focus. In the LXX hamartia
translates a range of Hebrew words for guilt and sin, particularly Heb. chata
(SH-2398), miss, go wrong, lapse, sin (Gen 20:6; 39:9) and avon
(SH-5771), iniquity, guilt, punishment for iniquity (Gen 15:16). Throughout
Scripture sin as a behavior is a violation of God's written commandments (Rom
3:20; 5:13; 7:7).

The degree of intentionality is not a factor in defining
sinful behavior, only whether the express requirements or prohibitions of Torah
commandments have been violated. Indeed, the Torah recognizes that a
transgression could be unintentional (Heb. shegagah, SH-7684), sin of
error or inadvertence (Lev 4:1-3, 27-28; 5:18; Num 15:22-29). Nevertheless,
atonement was still required. In Scripture hamartia does not include the
imperfections of "falling short of the glory" (Rom 3:23). In the immediate
context Peter makes it clear that salvation is personal as well as national and
forgiveness wipes away all past sins from God's record of offenses.

The prophets do affirm that God
is willing to extend forgiveness. Peter could have any number of passages in
mind.

"Behold, I am laying in Zion a stone, a tested stone, a
costly cornerstone, a firm foundation; whoever trusts will not flee in haste"
(Isa 28:16 TLV). The LXX translates "flee in haste" with a verb that means "be
put to shame." Peter quotes this verse in his first letter (1Pet 2:6).

"And it shall come to pass that whoever, anyone, calls on the
name of ADONAI will be saved" (Joel 2:32
BR). Peter quoted this passage in his Pentecost sermon (Acts 2:21).

Isaiah 53 begins with "who has believed (i.e., trusted) our
report" and then describes the suffering servant who will bear the sins of the
many and his sacrifice will be the ground for the Father's forgiveness. Peter
quotes from Isaiah 53 in his first letter (1Pet 2:22, 24).

We also read in the book of Jonah how the Ninevites
"believed in the God of Israel" and received mercy (Jon 3:5, 10). We should note
that from the point of view of the prophets the "trusting" must be manifested by
confession and repentance in order to secure God's forgiveness (cf. Ex 34:7;
1Kgs 8:35-36; 2Chr 7:14; Ps 86:5; Jer 31:34; 36:3; Ezek 18:21-23; Rom 10:9-13).

Manifestation of the Holy Spirit, 10:44-48

44 Peter still speaking these words, the Holy
Spirit rushed upon all those hearing the message.

Peter: See verse 5 above. still: Grk. eti,
adv. used to either express (1) continuance of an action or circumstance, still;
or (2) express addition; yet; here the former. speaking: Grk. laleō,
pres. part. See verse 7 above. these: pl. of Grk. houtos,
demonstrative pronoun. words: pl. of Grk. rhēma. See verse 22
above. The phrase "these words" refers to the content of verses 34-43. Luke does
not mean that there was more to Peter's sermon than was recorded. the Holy
Spirit: See verse 38 above. rushed: Grk. epipiptō (derived
from epi, "upon," and piptō, "fall or cast"), aor., come upon with
sudden movement; fall upon, rush or press upon. The verb is used literally of a
close physical embrace (Luke 15:20; Acts 20:10, 37). Metaphorically the verb
means to seize or to take possession of (Thayer).

The majority of versions translate the verb as "fell," but
some have "came" (EHV, GW, MSG, NEB, NJB, NIRV, NIV, NLV, WE), which seems to
deprive the verb of its dramatic intent. Some versions give the impression of
the Spirit falling from a height (e.g., "came down," CSB, ERV, GNB, HCSB, ICB,
NCV), but the Holy Spirit is omnipresent (Gen 6:3; Ps 139:7-10; Isa 63:11; Jer
23:23-24; Hag 2:5). The translation of "rushed" connects the experience of those
receiving the Holy Spirit on this occasion with those on Pentecost, based on
Peter's analysis in the next verse. The CEV captures the sense with "took
control." In the LXX epipiptō occurs first in Genesis 14:15 to translate
a Hebrew construction that depicts Abraham and his company falling upon the
enemy armies that had attacked Sodom where Lot lived.

The verb epipiptō is also used to translate Heb.
naphal (SH-5307), to fall or lie, which depicts being overwhelmed, first of
Abraham being overwhelmed by a deep sleep just prior to receiving a visionary
revelation (Gen 15:12). The Hebrew verb is used to describe the Spirit coming
upon Ezekiel (Ezek 11:5). The verb epipiptō is used previously in Acts of
the visitation of the Holy Spirit upon the Samaritans (Acts 8:16-17). upon:
Grk. epi, prep. The preposition might seem like a redundancy considering
the etymology of the verb, but epi emphasizes contact building on the
verbal idea and naturally looks to the effects of such contact (HELPS). The
verbal phrase "rushed upon" would be comparable to verbs used previously to
describe an extraordinary experience with the Holy Spirit: "come upon" (Acts
1:8), "immerse" (Acts 1:5), "filled" (Acts 2:4; 4:8) and "received" (Acts 2:38;
8:17).

all: pl. of Grk. pas, adj. those: pl.
of Grk. ho, definite article but used here as a relative pronoun.
hearing: Grk. akouō, pres. part. See verse 22 above. the message:
Grk. logos. See verse 29 above. None of those gathered in the house of
Cornelius were exempted from receipt of the Holy Spirit. Their hearts were as
one. All of them responded to the exhortation of Peter with acceptance of its
truthfulness and relevance to their spiritual need. They met the condition Peter
expressed in his Pentecost that sincere repentance qualifies a person for
receiving the Holy Spirit (Acts 2:38). The description also implies that those
who came with Peter received a fresh filling of the Holy Spirit.

45 and the believers from the Circumcision, as
many as accompanied Peter, were amazed, that even upon the Gentiles the gift of
the Holy Spirit had been poured out.

and: Grk. kai, conj. the believers:
pl. of Grk. pistos, adj., may mean (1) characterized by constancy and
therefore worthy of trust; or (2) believing or trusting with commitment. Both
meanings can have application here, but the second would be primary. from:
Grk. ek, prep., lit. "out of." See verse 1 above. the Circumcision: Grk. peritomē, the
surgical removal of male foreskin. In the LXX peritomē occurs only two
times: in Genesis 17:13 without Heb. equivalent regarding the circumcision of
males in Abraham's household, and in Exodus 4:25 to render Heb. mulah,
circumcision, regarding the circumcision of Moses' firstborn son. The
requirement of circumcision was included as an important element of the covenant
with Israel (Lev 12:3).

Many versions translate the noun with the adjective
"circumcised" (AMP, CEB, CSB, EHV, GW, ISV, NABRE, NASB, NET, NIV, NRSV, NTE,
RSV, TLV), which is misleading since traditional Jews and Messianic Jews were
all circumcised. Other versions make the same mistake translating the noun with
the adjective "Jewish" (ERV, EXB, GNB, ICB, NCV, NEB, NIRV, NJB, NLT, NLV, TPT).
In this context the noun "the Circumcision" as denoted by the preposition
"from," refers to a Messianic faction whose members were Pharisees, as Luke
explains later (Acts 15:1, 5). Paul also uses the term with this meaning (Rom
4:12; 15:8; Gal 2:12; Col 3:11; 4:11; Titus 1:10).

Stern observes that this
faction would have consisted of saved Jews who, in their former life as
non-Messianic Jews, considered "God-fearers" (as Cornelius) to be
fence-straddlers that ought to convert to Judaism. Faith in Yeshua would not
have made them change their opinion, because the possibility that Gentiles could
be members of the Messianic Community without becoming Jews had never arisen.
The theology of the Circumcision faction affirmed these four principles:

(4) Ritual circumcision (Brit
Milah) is the sign of the covenant people (Gen 17:11).

Therefore, a Gentile believer must become a full proselyte
to receive the benefit of salvation. Becoming a proselyte required immersion and
Brit Milah (Yeb.
22a;
46a). It's important to note that in the Besekh "circumcision" refers to the
religious ritual attributed to Moses (Acts 15:1), not just the surgery.
See my article
The Circumcision Controversy.

as many as: Grk. hosos, correlative pronoun
signifying maximum inclusion; how much, how great, how many. The majority of
versions translate the pronoun simply with "who," but a few versions render it
literally with "as many as" (KJV, NKJV, WEB, YLT). accompanied: Grk.
sunerchomai, aor. See verse 23 above. Peter: See verse 5 above. Luke
emphasizes that each of the six brethren who accompanied Peter from Joppa had
the following reaction, because they were members of the Circumcision Party.
were amazed: Grk. existēmi, aor., 3p-pl., expresses the idea of
causing or undergoing a psychological change outside normal expectation. In this
context the verb means to make a profound impression on by astonishing, to be
amazed. We should note that Peter was not amazed based on his revelation.
Moreover on Pentecost he had quoted the prophecy of Joel that God would pour out
His Spirit on all flesh (Acts 2:17).

that: Grk. hoti, conj. even: Grk.
kai. upon: Grk. epi, prep. the Gentiles: Grk. ta
ethnē (from ethnos). See verse 22 above. While ethnos is used
in Scripture to include Israelite or Jewish people, the specific construction
ta ethnē, like ha-goyim in the Tanakh, is used to mean Gentiles,
whether those not worshipping the true God (Matt 6:32; Acts 4:25; 22:21; 1Cor
1:23; Gal 2:9; Rev 11:18; 14:8), or those fearing the God of Israel as Cornelius
(Acts 13:48; 15:7; Rom 2:14). The Circumcision Party was shaken
by the realization that God would actually share His Spirit with uncircumcised
Gentiles. They apparently did not consider that the Spirit was with people in
the primeval era before circumcision was mandated (cf. Gen 4:26; 5:24; 6:3, 9).

the gift: Grk. dōrea,
gift or bounty with the focus on liberality. BAG
identifies dōrea as a loanword in rabbinic literature. The word occurs
frequently in late Jewish literature, but in the canonical books always in the
adverbial form dōrean (gift, gratis, without payment) and corresponds in
meaning to the Heb. term chinnam, "for nothing without payment, or
without recompense," (Gen 29:15; Ex 21:2, 11; Num 11:5, 2Sam 24:24; Jer 22:13)
(DNTT 2:41). A "gift" is the opposite of wages, since it cannot be earned. We
should note that "gift" is singular.of the Holy Spirit: See verse
38 above. The "gift of the Holy Spirit" is the Holy Spirit, not one of the many
gifts found in the lists of Paul (Rom 12; 1Cor 12).

had been poured out: Grk. ekcheō, perf.
pass., cause to come out in a stream, pour out. The verb has a variety of
literal applications, but is used here metaphorically of the Holy Spirit. In the
LXX ekcheō normally renders Heb. shaphak (SH-8210), an equally
general word for pour, used in the physical sense of things, first in relation
to shedding blood in murder (Gen 9:6; 37:22), second of discharging semen (Gen
38:9), third of pouring out water (Ex 4:9; 30:18), and fourth in relation to
purification rites, particularly occasions of pouring out blood of sacrifices at
the base of the altar (Ex 29:12; Lev 4:7).

The verb may allude to Yeshua's declaration on the last day
of Sukkot, "If anyone thirsts, let him come to me and drink! The one believing
in me, just as the Scripture said, from within him will flow rivers of living
water" (John 7:37-38 BR). By "living water" Yeshua meant the Holy Spirit,
whom believers were to receive (John 7:39). Peter will later explain that the
Holy Spirit was poured out to accomplish purification of the heart (Acts
15:8-9).

46 For they were hearing them speaking languages
and exalting God. Then Peter answered,

For: Grk. gar, conj., a contraction of ge
("yet") and ara ("then"), and in a broad sense means "certainly it
follows that; for." The conjunction has four uses: (1) explanatory, (2)
expressive of astonishment, (3) causal and, (4) inferential. The first use is
intended here. they were hearing: Grk. akouō, impf., 3p-pl. See
verse 22 above. The verb refers to members of the Circumcision Party. them:
pl. of Grk. autos, personal pronoun. The pronoun refers to Cornelius and
his gathered friends and relatives. speaking: Grk. laleō, pres.
part. See verse 7 above. The verb combined with the previous verse implies
Spirit-inspired speech such as occurred on Pentecost (Acts 2:4-6).

languages: pl. of Grk. glōssa normally refers
either to the anatomical organ of the tongue or a
distinctive language system. The term is used here of a
distinctive language system of a people group (cf. Isa 45:23; 66:18; Dan 3:4;
Jdth 3:8; Acts 2:4, 11; Php 2:11; Rev 5:9; 7:9; 10:11; 11:9; 13:7; 14:6; 17:15).
In the LXX glōssa primarily translates Heb. lashōn (SH-3956), the
organ of the tongue and human language, first occurring in Genesis 10:5 for the
languages of different nations (DNTT 3:1078f). Glōssa also translates
Heb. saphah (SH-8193), lip, speech or language, first occurring in
Genesis 11:7 of the one language of the earth. Many versions have the misleading
translation of "tongues" (e.g., CJB, ESV, KJV, NASB, NEB, NIV, NKJV, RSV, TLV),
but others versions have "languages" (CEB, CEV, EHV, ERV, GW, HCSB, HNV, ICB,
ISV, MSG, MW, NOG, NCV, NIRV, TPT, WEB, WE).

The phrase may seem unnecessary since no one can speak
without using a language. However, the implication is that the Spirit enabled
these Gentiles to speak in languages they did not normally use, probably Aramaic
and Hebrew. We should note that Luke is NOT describing glossolalia, which
is practiced in some modern congregations. Glossolalia is broken speech
experienced in religious ecstasy, consisting of continuous repetition of "words"
with no discernible structure or grammar and not intelligible to bystanders.
Glossolalia is generally practiced in a manner that disobeys the commands of
Yeshua (Matt 6:7) and the apostle Paul (1Cor 14:27-28). See my web article
Speaking in Tongues.

and: Grk. kai, conj. exalting: Grk.
megalunō, pres. part., may mean (1) enlarge, either in size or amount; or
(2) cause to gain recognition, aggrandize, celebrate, glorify, magnify. The
second meaning applies here. In the LXX megalunō renders Heb. gadal
(SH-1431), become great, and is used of boasting about or declaring the
greatness of God (2Sam 7:22, 26; Ps 35:27; 40:17; 69:30; 70:4; 92:5; 104:1).
God: See verse 2 above. The verb implies comprehension of what was heard,
thus the "languages" were not "unknown" or foreign to the group from Joppa. The
speech exalting God is comparable to the content of the speech on Pentecost that
glorified "the mighty deeds of God" (Acts 2:11). The description may also hint
at a fulfillment of prophecies that the Messianic ruler from Bethlehem will be
magnified to the ends of the earth (Mic 5:4) and the name of ADONAI
will be magnified beyond the border of Israel (Mal 1:5).

Then: Grk. tote, temporal adv. that focuses
on a time or circumstance that is closely associated with what precedes in the
narrative; at that time, then, thereupon. Peter: See verse 5 above.
answered: Grk. apokrinomai, aor., to answer or reply to someone,
whether to a question, request, exhortation, command, etc. (BAG). In the LXX
apokrinomai renders Heb. anah (SH-6030), to answer or respond to
something said in conversation (Gen 18:27); to respond to an occasion and speak
in view of circumstances (Dan 2:15) or to respond as a witness in a legal
proceeding (1Sam 12:3) (BDB 772). The verb may imply that someone in the group
from Joppa asked Peter a question or they were discussing a question among
themselves, which is hinted at in Peter's response in the next verse.

47 "Can this be? Is anyone able to forbid these
the water, not to immerse whoever received the Holy Spirit just as also we?"

Can this be: Grk. mēti, interrogative
particle used in questions containing a strong component of considering any
answer other than the negative quite incredulous. Isanyone: Grk.
tis, indefinite pronoun. able: Grk. dunamai, pres. mid. See
verse 38 above. to forbid: Grk. kōluō, aor. inf., to stop someone
from doing something; forbid, hinder, prevent. these: pl. of Grk.
houtos, demonstrative pronoun. the water: Grk. hudōr, water as
a physical element, here referring to a body of water, probably a stream.
not: Grk. mē, adv. See verse 15 above. toimmerse: Grk.
baptizō, aor. pass. inf., to dip, soak, or immerse into a liquid. See the
note on immersion in verse 37 above. In the LXX baptizō occurs only once
to render taval (SH-2881), to dip, immerse, in reference to the story of
Naaman (2Kgs 5:14) (DNTT 1:144).

In Scripture baptizō never means a rite performed by
sprinkling or pouring and never of infants. Paul's representation of baptizō
as burial and resurrection (Rom
6:4; Col 2:12) is a graphic illustration of the procedure. Yeshua expected
that those choosing to be identified with him would be immersed (Matt 28:19;
Mark 16:16; John 4:1-2). Unlike modern Christian ritual Jewish immersion was
(and is) self-immersion without assistance, as in the story of Naaman. The role
of ministers was to insure the person went completely under the water. For more
information on the practice of immersion in the apostolic era see Ron Moseley,
The Jewish Background of Christian Baptism.

whoever: pl. of Grk. hostis, relative
pronoun. See verse 41 above. received: Grk. lambanō, aor. See
verse 43 above. the Holy Spirit: See verse 38 above. just as: Grk.
hōs, adv. See verse 11 above. also: Grk. kai, conj. we:
Grk. hēmeis, pl. pronoun of the first person. Peter's response is a
friendly rebuke and he goes on to say that the
Gentiles had the same experience as the disciples on the day of Pentecost,
although there was no miraculous wind or fire present. Two points of similarity
can be noted. First, Cornelius and company were divinely empowered to speak in
languages they normally did not use, which means the languages could be
understood (Acts 2:6-8). Second, the Spirit purified their hearts (Acts 15:8-9).

Stern comments that had Peter and his fellow Jews not
personally seen the Gentiles having the same experience of the Holy Spirit as
they had on Pentecost, they would not have immersed them. "It took a
supernatural act of God to dislodge their resistance to bringing Gentiles into
the Body of the Messiah, accomplished and symbolized by immersion. Cornelius and
his friends were the first full Gentiles to enter the Messianic Community
without becoming Jews first." However, I don't believe this is the best
conclusion to draw from Peter's rhetorical question.

Unlike his brethren from Joppa Peter had the
commission directly from Yeshua to make disciples of all nations and immerse
them (Matt 28:19). Moreover, he had the revelation from Yeshua and the Spirit
concerning the inclusion of the Gentiles. These brothers of the Circumcision
sect might have discussed whether the filling of the Holy Spirit negated the
importance of water immersion, but more likely is that according to their
theology the Gentiles would have to be circumcised before they could be
immersed. So, they were prepared to forbid these Gentiles from immersing until
they had satisfied the covenantal requirement. Yet they failed to consider that
Yeshua had given no instruction about circumcision of Gentiles.

48 So he commanded them to be immersed in the
name of Yeshua the Messiah. Then they asked him to stay for some days.

So: Grk. de, conj. he commanded: Grk.
prostassō, aor., to give an authoritative directive; command, enjoin,
order or prescribe. Bible versions are divided between translating the verb as
"commanded" and "ordered." A few versions have "directed." The point of the verb
is to illustrate Peter exercising his apostolic authority. them: pl. of
Grk. autos, personal pronoun. to be immersed: Grk. baptizō,
aor. pass. inf. See the previous verse. in: Grk. en, prep. the
name: Grk. onoma. See verse 1 above. of Yeshua the Messiah:
See verse 36 above. Mentioning the name of Yeshua does not refer to a ceremonial
declaration as occurs in Christian baptism. The phrase "in the name" could be
translated "by the authority of."

Peter had declared the salvation procedure in his
Pentecost sermon, first repent, second be immersed and then after forgiveness
the penitent will receive the Holy Spirit (Acts 2:38). For Cornelius and his
friends God had made receiving the Holy Spirit as the second step. Based on both
the example and teaching of Yeshua, water immersion is an important step of
discipleship. Peter will later give special emphasis to the importance of water
immersion in his first letter (1Pet 3:21). Peter's command alludes to the
fact that immersion is required by Yeshua by virtue of the Great Commission, so
it will be done. He will not permit any dispute over the issue.

Then: Grk. tote, adv. See verse 46 above.
they asked: Grk. erōtaō, aor., can mean (1) to ask with the focus on
querying for information; or (2) to ask in the sense of making a request,
frequently with the effort to soften the tone for what might sound peremptory.
The second meaning applies here. him: Grk. autos. to stay:
Grk. epimenō, aor. inf., may mean (1) persist
in a local position; remain, stay; or (2) continue a state or activity;
continued, persist. The second meaning applies here.for some:
pl. of Grk. tis, indefinite pronoun. days: pl. of Grk. hēmera.
See verse 3 above. The time reference is probably an understatement as Peter
would likely want to stay long enough to fulfill an important requirement of the
Great Commission, that of "making disciples." Unlike narratives that record
numbers of Jews who accepted Yeshua as Savior, Messiah and Lord, no narrative
gives numbers of Gentile followers.